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Full text of "Reconciliation; Or, How to be Saved"

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0i i».-Ms»»; • 



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EECONOILIATION: 



OR 



now TO BE SAVED 



REV. WILLIAM TAYLOR. 

OF TEB IXDIA MISSION CONFEUETSTCH 

author op 

" seven years* street preaghino in san praxcisco, 

"the moi>el preacher," 

" CALITORNIA LIFE ILLUSTRATED," ** ADDRESS TO TOUNG AMERICA," KTSb 




X 



1 am not asliamcd of the Gospel of Christ, for it is the power of God 
iinto salvation.— St. Paul. 

Behold, now is the accepted time ; hohold, now is the day of salvi* 
fcion.— Ibid. 



LONDON: a W. PARTRIDGE, 9, PATERNOSTER ROW, 

irSW TOBK : KELSON AND PHILLIPS, 805, BBOADWATi 

V>CCCL|^. 




THE Ni:W YORK 

PUBLIC LIBRARY 

A8TOB, LEN.IX *ND 
TItDEN FOUNDATIONS. 

R 1912 L 



--I ■ ■ J , 



Vi 



PREFACE. 



The following pages contain simple appeals to reason ah4 
common sense, on the most important subject in the wori^j 
addressed directly to any unsaved man, woman, or child. ifl 
it, who may read them. ■ . , ^ 

The way of Salvation by faith is defined and illustrate4 
in almost every chapter, but the work is extended so as to 
embrace a broad basis of Gospel doctrines, and an e^poii 
of a great variety of hindrances encountered by diifferenfc 
classes of sinners in coming to God. 

During my recent visitation of the churches in Australia, 
Tasmania, New Zealand, and Southern Africa the validity pij 
the simple Gospel method of salvation explained, in these 
pAges was tested by more thjjin eleven thousand souls, wha 
avowedly sought, and publicly .professed to have obiaineA 
^^ peace with God tlirough our Lord Jesus Christ." Thesa 
were personally examined by ministers of the Gospel, who, 
satisfied themselves, so far as it is possible to barn such 
facts from the testimony of the parties, of the genuin^ess» 
of the work of God in each case, and wrote down theiff 
names and addresses, and put them under pastoral care.. -: 

Among these spnl^j3aved were la;iyq:a, doctors, banlf^i;^, 
merchants, mechauies, and persons of all grades down )t^ 
hundreds of raw heathens from the wilds of Africa. I do. 
not, therefore, send forth this little volume as a hypotheticaV 
theory, that may b.0 tried as an experiment, but as- t)wi' 
adjustment of God's Iruth which nas been tried sup*- 
cessfully by miiltitudes. It is not a book of sermons, 
and does not contain a tithe of all that has been 
proclaimed from the pulpit in coni»ection with the Work o£ 



IV PREFACE. 

God in Australia and Africa, but it does contain the 
essential Gospel doctrines, and that practical adjustment and 
application of them which God the Holy Spirit hath been 
pleased to employ, and is qow si^ccessfully using in those 
countries. I thought at first I would not record these 
facts, lest it might appear invidious or egotistical, but my 
"second sober thought'' is, that while an ostentatious 
representation even of the work of God, is a thing to be 
deprecated, an occasional candid statement of facts, brought 
out by the testimony of so many credible witnesses, illus- 
trating the mighty work of the Holy Spirit, will do honour 
to God, and give to poor sinners, struggling in the mazes 
of doubt, something definite and tangible to guide their 
^«reary feet to their loving, waiting Saviouv. "What a vague 
inadequate idea we would have had of the great work of 
the Spirit on that memorable Pentecostal day, if St. Luke 
had not recorded the fact, "Then they that gladly received 
his word were baptized; and the shme day there w^re 
added unto them about three thousand souls.*' 

I have no new discovery to recommend, but a simple 
explanation and application of the old essential saving 
doctrines and methods of the Gospel, just such as Gt)d hath 
always blessed in the salvation of sinners, by whomsoever 
proclaimed, regardless of name, time, or nation. While, 
therefore, as an humble " ambassador for Christ," I am, in 
conjunction with my brethren, proclaiming these glad 
tidings from the pulpit, and daily witnessing the salvation of 
sinners in this city, I believe that through the prayers of 
good people, which I fflfrnestly bespeak",' and the unction of 
the Holy Spirit, which I am sure He is waiting to bestow, 
my little book will travel in a mission of mercy quite be- 
yond the limits of my personal ministry, and the period of 
my probationary life, and result, instrumentally, in the 
salvation of very many precious souls. 

Thb Authoa. 



^CONTENTS. 



CHAPTEE L 

» . Oim WEED't)!' BALTATIOir. 

First gronnd of quarrel with God : grotuidlessness of a quarrel 
with Gh>d : his kindness in creation, his charter of human 
rights and privileges. Satan's creed. ** The lying bank- 
rupt.'* "Petei and Alice." Satan's arrangements — Second • 
ground of quarrel with God. An examination of his moral 
laws. Their utility, necessity, and perpetuity. Squaring 
aeoounts by the law. The old man's storf for the Sabbath- 
breaking boys. Plummet laid to the heart. The dis- 
honoured grave. Utter deficiency of human nature. St. 
Paul's photograph of it. His second taking bad as the 
first. "No man justified by the law. Carnal forces aroused. 
The aoul in* bondage. Workings of the law of sin. ** Oh ! 
wretch^ man that I am !'* Was St Paul the man ? The 
O^br^ di Cqpella. Summary of the sinner *s fitatc. Can 
the law afford any relief? - • • 1-35 

CHAPTER IT. 

eon's TKovisiOK of salvatiok. 

Hysteiious problem of human redemption. King Seleucus. 
The great problem solved. The supreme divinity of Christ 
efSential to his redeeming work. G-od's appreciation of man. 
Mnee of Wales— en illustration. Glad tidings. 1&.q>\^ 



^ 



2 FIRST GROUND OF QUARREL WITH GOD. 

creepeth upon the earth," was entertained in the 
councils, of the Holy Trinity, where were you, that 
you could have been consulted ? 

But, my friend, such a life-charter was not de- 
signed for slaves, but for the rulers of this world, 
second only to the Creator himself. But suppose 
it were possible that you could be annihilated, and 
that God should propose to gtrike you out of being; 
are you ready for that? "Verily nay!" How 
sweet is life. How tenadously we cling to it. If 
life, with all the disabilities and horrible encum- 
brances entailed upon it by sin, is so . precious to 
us, what must it have been without these evils, 
according tp the grand ideal of God's "purpose" 
spanning, the il^ri^f period of probation^ and ex- 
panding in a continuous development of humau 
capabilities, , in the enjoyment of exhaustless re- 
sources of blessedness through the eternal future? 

Why should we fall out wjth God for admitting 
us "to, the race set before us" for i^uch^a prize, 
and for endowing us with powers exactly: adapted 
to the struggle, Q.nd a capacity for the' " far more 
^xce^ding : and eternail weight qf glory '' beyond ? 
Every loyal subject of God, in this world, shall 
there jbe exalted to the social status &nd dignity of 
"kings and priests unto God," , . 



SATAN*S CHEBD. 3 

. My dear friend, allow me respectfully to say, 
that these heart-whispers about the tyranny of 
God,^ arise from a vile slander invented by the 
^' father of liesj" and by him deeply impressed on 
the hearts of all " the children of disobedience." 
. Tie old "deceiver" commenced to practise his 
arts ; upon us in our unsuspecting childhood, and 
thoroughly indoctrinated us into his creed, the 
substance of which is as follows :— '*God is an 
austere, hard master. Children are lovely little 
creatures, full of desires for happiness, and the 
beautiful world before us is full of pleasures for 
them,tbut God means that they shall hate them- 
selves aild hate the beautiful things they love so 
much, and be kept all the time thinking about 
something they do not want to think about; or be 
doing' something they do not want to do. 

* " Pardnt^ have kind hearts, but forget that they 
once were children. They have an oW superstitious 
idea of putting old heads on the young shoulders 
of their children, and of crossing all their little 
plans for pleasxure. Week-days of hard work, and 
hard lessons, and di*y dreary Sundays for com- 
mitting to memory the catechism, and reading the 
Psalms of' Datvid. 

*^ Ah, my Imks^ slip away on Sundays and hav€ 



4 Satan's creed. 

some fun, your parents will never know it A 
thousand ways of getting pleasure, just try it. Go 
a-fishing, hunt for birds' nests, ramble in the woods 
and flowery vales, play marbles, any thing, you 
cannot miss having a jolly good time. Father and 
mother did the same things when they were little, 
and they have got on all right. Every body 
does it ! 

" God, and the Bible, and the long prayers are 
all well enough for old people in aflBiction who 
cannot enjoy the pleasures of this life, and for poor 
sinners when they are going to die. 

" It is hard, indeed, if young people so full of 
life cannot enjoy themselves now, while they are 
young. 

" The Bible says ' The way of transgressors is 
hard,' but you see it is very easy. It says that 
* Life is short,' but you see it is very long. It 
tells abo^t all sorts of horrible things that shall 
befall the wicked, but you see that they get, on as 
well as any body, and havB a great deal moi*e 
pleasure than . those people who go to meeting 
every Sunday* It tells about .hell in the next 
world ; but if there is auy such a place, it is a 
long way off, and you have plenty of time for the 
pleasures of life in childhood, then for wealth and 



" THE LYING OLD BANKRUPT." 6 

honours, and if it should 3ome to the worst, and 
you find you are not likely to live much longer, 
why you can repent, and God will forgive you, and 
you will escape hell, and fare just as well as if you 
had commenced the service of God in the morning 
of life." An artful mixture of falsehood and truth, 
full of the spirit of sedition ! 

The presumption of Satan is beyond all precedent. 
He showed Jesus Christ " all the kingdoms of the 
world, and the glory of them, and saith unto him, 
AH these things will I give Thee, if Thou wilt fall 
down and worship me." If he had the impudende 
thus Xo tempt Him " by whom and for whom all 
things were made,'' what would he not engage to. 
give us if we will but renounce our allegiance to 
God ? The lying old bankrupt : he never owned; s^ 
foot of. land in his life ; and he never did, and 
never can, convey one drop of real happiness to 
any human being. The fact of the matter, my 
friend, is this : God created us to be happy, and 
perfectly ac^usted His great law of demand and 
supply to that end. Happiness, immediately or; 
remotely, is the object of universal pursuit, and it 
is a legitimate object of desire. Every member of 
the human body, every attribute of the mind, 
every function of our moral nature, every instinct, 



6 PROVISION OF DEMAND AND SUPPLY. 

appetite and passion, essential to humanity, is, in 
itself, not only a means of usefulness, but, to us, a 
source of pleasure. And how perfect are all God's 
provisions and adaptations of supply, for all these 
demands I Among these you may reckon the 
material heavens above us, and the earth, air, and 
sea, with their teeming resources, animate and 
inanimate, around and beneath us. 

Surely this beautiful, fruitful, harmonious, wisely*- 
adjusted World was not designed as the residence 
of slaves and rebels, but as the school-grounds for 
God's own dear children. God's arrangement for 
our happiness, through all these resources, embraces 
a wise symmetrical adjustment to secure to us the 
greatest possible aggregate of 'happiness for our 
whole eternity of being. For every instinct, appe- 
tite, passion, and power of body and mind there is 
a legitimate use and appropriate sphere, and time 
for exercise in harmony with God's will. 

Satan's arrangement is to suspend the right 
exercise of the functions of our moral nature, and 
as fast as possible to blind, paralyze and destroy 
our spiritual receptitity ; unduly excite and develope 
sensual appetites and passions ; circumscribe our 
mental vision by the radius of " the things which 
are seen and temporal;" locate the great end 



SATAN S ARRANGEMENT. 7 

of our being in the preseiit life, and lead us to a 
reckless misapplication and prostitution of our 
powers, and ;a disorganizing, abusive use of God's 
bounteous provisions. 

Satan claims for his arrangement the credit of 
all the happiness that sinners enjoy in this life. 
But the 'fai?t is; my friend, ail the enjoyment any 
sinner evdr had tfeirough feinfuil indulgences, was 
derived:, through <Jod-g4ven sources- of pleasure!. 
The guiltjii^m^^se,' misery,. and d^^tfr -involved,^ are 
all : ftomi Safito^ J ttnd Sih. . Gf his whole stock iri 
ti^^ffee^ha^ti^tliing'bettei- to ^iv&'ns. ' "The** 
tery'*^wag^ofi$inis'^daai;- , ^ ' — 

1^ v^hture( to' say, tey'dear friefid, you haVii nevei- 
befefl-rfeallly happy' siiic€i 'you became a feliild of 
^* diBcibedieAce/' !^nd yielded yourself to the' deceit- 
fill working of the evil ispirit. ' * 

A mother, on leaving* home for a short visit, 
said io her t'woi littlb* children, " Now, Petei-, I 
want you, iand y6ur liitle sister Alice^ to play h^r4 
m tke yard till I come back. Be good fehtldren., 
and don't 'g6 through tliat gate into the woods, ancf 
I'll bring you something good when I return.'/ 

'*^1rfes,' mamma, we'll be good, and we won't go 
out into the woods." 

After they had played in the yard awhile, Peter 



8 PETER AND ALICE. 

went to the gate^ and began to play with the 
latch, and said, " Sister Alice, I wonder why 
mamma told us not to go into the. woods ? I 
wonder if she thought the bears would catch us ? 
Tiie bears wouldn't catch us, would they, sister 
Alice?" 

'' No, I don t think there are any bears out 
there." Somehow, in playing with - the latch, 
Peter lifted it, and the gate came open ajar, iand 
peeping out he saw a squirrel. *' Oh 1 Alice, here's 
a squirrel ! " and out they both ran after the nim- 
ble little animal, till it was bid away among the 
trees ; and then they rambled among sweet flowers 
with new delights at every discovery, till they 
came to a small lake, and Peter said, "I wonder 
if mother thought we would fall lAto the lake? 
We won't fall into the lake, will we sister Alice?'* 

" No, indeed we won't." 

When they returned through the g^te into the 
yard, Peter said, '* Now, Alice, you mustn't tell 
mamma that we've been out into the woods. She'll 
be grieved, and may punish us, if she knows we 
have been out." 

" I won't tell her," replied Alice, " but if she 
asks us, what shall we say ? " 

" she'll not think of it," said Peter, •* but you 



PETER AND ALICE. 9 

mustn't tell heh" Poor boy, he felt a. new teeling 
in his little heart, and a very uncomfortable feel- 
ing it was too. The sun did not seem to shine so 
brightly as before, the flowers in the garden 
seemed to lose their beauty, the chirping of the 
birds grated on his ear, and his toys had lost the 
charm of pleasing. Indeed, he felt so badly, that 
though he had charged Alice to keep th^ir secret, 
it "would out." When, his mother was prepar- 
ing him for bed, and had him kneel by her side, 
and say " Our Father which art in heaven," his 
voice was so tremulous he could hardly say it. 

As soon as his. prayer was over, he said, " Mam- 
ma, why did you tell us not to go into the woods, 
did you think the bears would catch us?" 

^'No, my son, I didnt think anything about 
the bears." 

" Did you think we should fall into the lake ? " 
" How did you know there was a lake out there, 
Peter ?. Have you and Alice been out in the woods ?" 
** Ah,0 yes, mamma, we went out a little piece/' 
" Ah, Peter, my son, you lost something." 
He immediately felt in his pockets for knife, and 
string, and little toys, and replied, " No, mamma, 
I haven't lost anything." 

"^ Yes, my son, you've lost a great deal. Now, 
just think, and see what you've lost" 



10 SECOND GROUND OF QUAHltEL WITH GOD. 

Peter thougbt a few momentSj and covered his 
face, and wept. 

" What have you lost, Peter ? " 

*^ Oh! mamma, I've lost the happy out of my 
heart!'' 

Ah! my dear friend, you remember when yoii 
*^k)St the tappy " out of your heart. Alas ! it i^ 
gone, and you will nifever^regairf it till "you n.fe 
con vertedj' and ^* become as Ifttle chiMreri.^ Theii, 
with a-teart full of the^recc^cfling^ l6v^ bJP GoU; 
you mayseek^your-hiajppiness ni obefdience' to hiS 
own harmonious adjustmeiit^; 'Hen, iiH ih^ coti- 
ditioiis of our probationary sta^^V coitaplicated and 
painful as they havb beconie bV siuh, will b^ Itdd 
under contrflmKon in Hii^ wise 'discipliiiary'|* pur- 
pose'^ ^* to work together for our goetf."' Why 
will you, my friend, refuse to " be recOncil^ to 

God?" ■• ':...* ^ ' 

The secret response of y^otir heart Is^^** Hfelaws 
are too severe for ploor huriran nattire.'* ' • 

Well, my friend^ suppose * we examine them, 
and see- for ourselves. We have an epitome of 
God's laws in the deca;logtte. 

The first proclaims our great 'Creator, as God 
of love, and the only suitor worthy of our supreme 
confidence, adoration, and love. What a privi*, 
lege 1 



AHE GOD*S LAWS TOO 5EVEBE ? 11 

Hie $eoond forbids oar setting liim aside, and 
substitating some idol in his stead. Sorelj that 
command is right. Grod could not consent to 
such a debasement of ** his aflfspiing." 

The ffiird prohibits the profane use of His 
natfie. Would the British people allow a man 
to. blaspheme the name of her Majesty Queen 
Victoria ? 

The fourth enjoins six days of labour, and 
sanctifies^ a seventh of time — ^the holy Sabbath — 
as the proportionate necessary rest-period for 
man and beast, and for purposes of collective wor- 
ship. In the institution* of human rights to time, 
is that too much for God to reserve, and " sanc- 
tify" for those gracious purposes ? The " Sabbath 
was made for man." The fundamental law of the 
institution is *'good will to man; " and hence, if 
the statute in any case works injuriously to man, 
the fundamental law takes the precedence, and in 
such case suspends the statute ; and hence we have 
a legitimate provision for works of necessity, and 
works of mercy on the Sabbath. What a merci- 
fill institution is the holy Sabbath ! 

The next six commands are to guard the mu- 
tual relationships and rights of the human family 
d^gainst abuse or injury. 



12 MOHAL LAW BXAMtNED. 

The ffth command enjoins filial obedience. 
Are you prepared to say that such a oommand is 
not necessary and right r 

The dxth guards Jiuman rights to life. God 
thus shows his high appreciation of human life. 
This law is backed by God's ancient penal safe- 
guard — '^ Whoso sheddeth man's blood, by man 
shall his blood be shed : " appending the sub- 
lime reason for such a penalty, ** for in the image 
of God made he man." In the compensations of 
Divine providence this penalty is executed by a 
variety of modes, in wars, and otherwise, 
besides the legal execution of murderers. The 
man who dares to outrage this gracious law for- 
feits his protection. " Murder will out," and God s 
avenging angel will wait on him, and in due time, 
rid society of the " bloody and deceitful man/' 

The seventh guards human rights to chastity, God 
ordained the family relation in Eden, under the sanc- 
tion of marriage, and guards this sacred institution 
by the command, " Thou shalt not commit adul- 
tery." Could God do less, and do justice to society ? 

The eighth guards human rights to property. I 
think, as he reserved a seventh of time, so he re- 
served a tenth of property for the support. of His 
ministers of religion, and for the relief of the poor, 



MOllAL LAW EXAMINED. 18 

proTidentially leaving, also, a sufficient margin on 
account of these demands for the exercise of the 
largest liberality in the way of "free-will offer- 
ings." But we have not time to enlarge on that 
subject to-day. 

The ninth guards our rights to reputation, than 
which, next to life and chastity, nothing is so dear 
to a man. Steal my property, and with mind and 
muscle left, I can accumulate; rob me of my 
health, and by pi*oper medical treatment and care- 
ful nursing, I may rise and rally, or at worst find 
an honourable grave in which to rest ; but destroy 
my reputation, and I am ruined. My children 
for generations would be afraid to trace their 
genealogy, lest they should run against the nui- 
sance that would expose their shame. How kind 
of God to guard this sacred interest by the com- 
mand, " Thou shalt not bear false \\itness against 
thy neighbour." 

The tenth command does not, I think, represent 
a distinct relationship, like the five preceding, but 
is designed to CQ-p and bind the whole, by striking : 
at the covetQijis de'sireof the heart, which might, 
lead to a violation of any of the nine, especially the : 
five pertaining to our mutual relationships. ^ 

You observe, my friend, that in the five gaani-^ -j 

■M 



1 4 HAS THE MORAL LAW BEEN REPEALED ? 

ing humaa rights, the highest offence in each case 
only is stated ; the tenth mentions the incipient 
heart-conception of the sin, so that between the 
highest and the lowest, every form and degree of 
sin in each case is alike prohibited. They bear 
equally too upon the whole human family. I am 
not allowed to kill you, or steal your property ; 
and you are not allowed to kill me, or steal mine ; 
and so with all the rest Can society dispense with 
any of these commands r Can it endure even a 
modification of any of them ? To say, for example, 
that a man may kill a few, but not many, and 
steal a little, in moderation ? 

Is it not marvellous that any sane man can be- 
lieve that the moral law was merely a local Jewish 
institution, to be abolished by the gospel? 
The great Teacher says, ** I came not to 
destroy the law, but to fulfil." "Do we make 
void the law by faith ? God forbid," says St. Paul, 
*' nay, we establish the law." * 

When he speaks of believers not being ** under 
the law, but uhder grace," in so far as it relates to 
the moral law, he simply teaches the fact that 
they are not under the " curse of the law/' having 
been *' justified freely," by the grace of God in 
Christ, and that their obedience now, is not fron^ 



eONSJ^QU^NCES OF ITS EEPEAL. 15 

the legal heart-printjiple of fear, but the superior 
principle of that " love " which " is the fulfilling of 
the law." 

Abolish the mojal law, and then the majesty 
atid sti-ength of human la^vs for the protection of 
sciciety, based on these great fundamental laws of 
God, are* gone. Publish it to the world that God's 
prohibition . of the works of the flesh — '* adultery, 
fornication, nncleanness, lasciviousness, idolatry, 
witchcraft, hatred, variance, emulations, wrath, 
fiftrife, seditions, heresies, envying, murders, drunk- 
enness, revilings and such like"— has been re- 
pealed, and these diabolical and carnal forces, 
unrestrained, would utterly desolate the world. 
' We see, therefore, my friend, that *^ the law 
is holy,andthecommandment holy, just, and good," 
and so essential as a legal 'safeguard to those 
sacred interests of mankind, as to be of perpetual 
necessity, and:henc6 of perpetual obligation, '^not 
a jot or tittle to fail," till the material heavens 
and the earth *^ shall pass away." Indeed, the 
great principles of the law are immutable and 
eternal. 

Now; my friend, as it is clearly manifest that 
God's holy laws furnish you no just grounds of com- 
plaint against him^ allow me to inquire, whether 



16 SQUARING ACCOUNTS BY THE LAW. 

or not, you have kept the commandments of God! 
" The man which doeth these things shall live by 
them." 

From your infancy up, has God been the object 
of your supreme confidence, adoration, and love? 

Have you never set him aside, and idolized the 
creature, instead of worshipping the Creator ? 

Are you sure you never took the name of God 
in vain, neither by a profane, nor foolish and 
needless use of it ? 

Have you remembered the Sabbath day to keep 
it holy r You don't remember that you ever went 
out robbing birds' nests, nor "boat-riding," 
nor skating, nor any kind of pleasure-seeking 
excursions on the holy Sabbath? You never. did 
any work on that <Iay, but such as the suffering 
interests of mankind rendered imperative under the 
" good will to man " fundamental principle, of 
law, before defined ? You uever " posted ledger- 
books," wrote business letters, encouraged un- 
necessary commerce, or carrying in railwaj's and 
ships, nor even sympathised with those old specu- 
lators we read about, who said ^' When will the 
new moon be gone that we may sell corn ? and, the 
Sabbath, that we may set forth wheat ? " 

The mean ingratitude of Sabbath-breaking i& 



illustrated by the following.^ — An old man saw 
some boys playing marbles iii the street on the 
Sabbath day. He did not abuse them and drive 
them off homeward, but kindly addressed them, 
saying, " Boys, let me tell you a story." ITif boys, 
who are always glad to hear a story, a\ once 
stopped their game to hearken. 

Having gained their attention, the old man 
said, " A certain good^man had seven pounds, and 
gave six of them to a poor beggar. The beggar 
shoved the money down into his pocket, and never 
said ' thank ye,' but watched his chance, and stole 
the seventh pound from the good man. 

" * Now boys, what do you think of such a fellow, 
as that beggar ? ' " 

The boys all said at once, "that he was the. 
meanest man they ever heard of." 

When the old man kindly made the application, 
the boys blushed, and quietly put up their marbles, 
and retired to their homes. 

My dear friend, have you honoured your father 
and mother by cheerful obedience, and have you 
developed such a character, in your relations to 
God, and mankind, as to afford at once a source of 
comfort and gladness to your parents, and reflect 
honour upon themi Alas! how many mothers* 

G 



18 god's laws bboken. 

hearts are broken, and how manj fatli^rst 0veli 
before their gray hairs appear, go '^ dpwa to thfor 
graves mourning " under the withering, di&hp^our- 
ing blight cast upon them by their prodigal children. 

" Thou shalt not kill." " Don't charge me with 
that ! " I do not mean to, my friend ; but if you 
are entirely innocent, we can analyze the subject 
all the more comfortably to ourselves: It is possi- 
ble to kill without any murderous intent ; that is 
not murder ; but malice aforethought, unexecuted, 
is murder in the eye of this law. " He that hateth 
his brother," though he may never have spoken 
an angry word, much less lifted his hand to strike, 
the fatal blow, " is a murderer." • 

" Thou shalt not commit adultery." How. many 
genteel-looking men abuse the gifts; of God — ^their 
money and their talents of usefulness — by plying. 
their deceitful arts to decoy the unsuspecting mrgin 
into the fatal snare, involving her in a life of 
infamy and misery, more horrible than the pain of*. 
many deaths. The laws of God, and the laws. of 
her country, backed by the highest penal sanctions,: 
kindly extended to her their protecting ishiel^y but) 
she trampled it under h^r foot, and gave upher* 
birthright to the wretch that ruined her. Now,) 
her place in the sacred precincts of her fatheFal 



THE DISHONOURED GRAVE. Ifr 

housejiold is vfl-qant^ Her parents and family are 
" bj^gk with ^astonishmeut." They never mention 
her name; Her memq^j.. is cast out to " rot." A 
nameless head-board only, marks the s|jot wherp 
her dishonoured carcase was hid away in the 
grave. 

Many of these, in their turn, lost to virtue and 
to shame, decoy " the simple ones " — " A young 
man void of understanding "< — '' He goeth after hec 
straightway, as an ox goeth to i;he slaughter,^ oj* 
as a fool to the correction of the ^tocks ; till a 
dart strike through his liver ;.^ a bird hasteth 
to the snare, and knoweth not that it is for hif 
life;; 

My dear friend, I would not charge you with 
these enormous crimes, but you rem<ember the 
great Teacher's comment on this law, and its 
spiritual application to the heart i " I}e that looketb 
*n a woman to lust after her, iS; an adulterer,r' 
though he may never have spoken to her in hi? 

life- , . ' ^ .: 

" Thou shalt not steal/' Remember, any disf 
hppest apj^opriation of the property of another, ia 
as really a violatiou of' this law as larceny. Thfi 
Saviour himself giv^s it that application,:' *' Der 
jfjraud dot/! y : -i 



20 THE PLUMMEt tAtD !fO tftE titeAHT. 

My dear friend, I hope you are not giiilty of 
the very common, but most contemptible sin of 
infracting the laws of truth, m coUit, ; dr in tho 
social circle, against the reputation of your neigh- 
bour. 

The tenth command lays " the plummet ^ and 
rule to the heart. It is the spirit of man that God 
is educating for heaven. 

Now, my dear friend, are you right sure that you 
are guiltless ? If you have never broken one of 
these laws in heart or life, you have no need to 
seek reconciliation with God ; but if you have 
broken any one of them, you are obnoxious to the 
death-penalty of the law. '' The soul that sinneth, 
it shall die." " Cursed is everyone that continueth 
not in all things which are written in the law to do 
them." 

One day, when Jesus was returning from a 
preaching tdiir east of Jordan, to Jerusalem, " there 
came one running, and kneeled to him, and asked 
him. Good Master, what shall I do that I may 
inherit eternal life ? — ** Thou knowest the com- 
mandments, do not commit adultery, do not kill, 
do not steal, do not bear false witness, defraud not, 
honour thy father and mother." 

The man was evidently astonished ; he thought 



*' JESUS, BEHOLDING HIM, LOVED HIM." 21 

he would tell him to do some great thing, and 
promptly replied " Master, all these have I observed 
from my youth." He had not killed any body, had 
never stolen anything, and indeed, had never out- 
raged the claims of society by an outward violation 
of any of the commandments. . 

Then Jesus, beholding him, loved him, &n4 SQid 
unto him, " One thing thou lackest." Alas I that 
was the essential thing. The all-seeing eye of 
Jesus disclosed the awful fact, that with all his 
uprightness of character, and ingenuous simplicity, 
there was such a development of covetous idolatry 
in his heart, that nothing short of a literal divorce 
from his riches, would so detach his affections, as 
to enable him to follow Jesus, love God with all 
his heart, and attain eternal life, and he said, "Go 
thy way, sell whatsoever thou hast,, and give to the 
poor, and thoushalt have treasure in heaven; and 
come take up thy cross and follow me." He put 
against his love of riches, the claims of God and 
his neighbour; and yet, such waa the strength, 
and blinding effect of his heart-idolatry, that ho 
at once ignored the claims of both God and his 
neighbour, turned his back on Jesus, and the glories 
of His kingdom, and went off in the " broad way 
to destruction." 



22 VTTEn DEFICIENCY OF HUMAN NATURE 

God cannot accept an outward sham of obe- 
dience that IS contradicted by the life-principles of 
the heart. 

The man lacked just what we all naturally lack 
— the heart-principle of obedience, love to God, 
and our neighbour, without which it is utterly 
impossible to fulfil the' law. We are not only 
destitute of this essential principle of obedience, 
but we are naturally corrupt. *^ The carnal mind 
is enmity against God, not subject to his law, 
neither indeed can be.'* It is not simply at enmity, 
but *4s enmity," — in its very nature corrupted, and 
directly antagonistic to God's nature. The natural 
working and fruits of the '^ carnal mind " are thus 
clearly set forth by St. Paul — [' And even as they 
did not like to retain God in their knowledge, God 
gave them over to a reprobate naind, to do those 
-things which are not convenient : being filled with all 
unrighteousness, fornication, wickedness, covetous- 
ness, maliciousness ; full of envy, murder, debate, 
deceit, malignity ; whisperers, backbiters, haters of 
God, despiteful, proud, boasters, inventors of evil 
things, disobedient to parents, without understand- 
ing, covenant-breakers, without natural affection, 
implacable, unmerciful : ^vh6, knowing the judg- 
ment of God, that they which commit such things 



PHOTOGRAPHED SY ST. PAUL. 23 

are worthy of death, not only do the same, but 
juave pleasure m them that do them." But you 
are ready to say with the old Pharisees : " That is 
all true of '^. the heathen, but we have Abraham for 
our father ; we have the oracle of God ; we are 
his enKghtened people." Nay, my friend, the in- 
spired apostte has given us, through the light of 
the Holy : Spirit, a' true photograph of human 
nature, as we see from the conclusion he records, 
^'Therefore, thou art inexcusaWe, man, who- 
soever thou ai-t that judgiest, for wherein thou 
judgest iinoth^r thoii* cDndemnest thyself, for thou 
thai? judgest doest the same things." That this 
picture embi*ilces the entire huinan family in their 
fallen^ i unrenewed 'State, is fully proved by St. 
Pauls ensuingi arguments with the Jew, the con- 
cluaiefii froni which is afe ifollows : — " What, then, ar6 
we, better than they ? No, in. no wise; for we 
Jmiseibefore ipro'^^d both. Jews and Gentiles, that 
4heJ^ are. all underpin— as it is written, " There is 
oone: righteous, no, not one. There is none *that 
understandeth :■ there ' is ' none that seeketh after 
God;.? Tbejrare alt gone out of the way ; they are 
together bedbnie tinprofitabte; there is none that 
doethigood, no, not'oii^. Their throat is an open 
sepulchre ; with their tongues they have used do- 



24 ST. Paul's second taking. 

ceit ; the poison of asps is under their Kpis : Whose 
mouth is full of cursing and bitterness: Their 
feet are swift to shed blood i Destruction and 
misery are in their ways : And the way of peltce 
have they not known : There is no fear of God 
before their eyes. Now we know that what things 
soever the law saith, it saith to them who are under 
the law \ that every mouth may be stopped, and 
all the world may become guilty before God." The 
Jews were unwilling — as, the unsaved portions of 
the Christian world still are — to admit that St 
Paul's former dark picture of human nature em- 
braced them. Then he so adjusted his camera as 
to put them in the foreground, and the result was 
the picture just delineated. Look at it. It is not 
a shade better than the other. Thei clearer the 
light the deeper the guilt involved in its rejection. 
The rejecters of gospel light in Capernaum weie 
immeasurably more guilty than the old heathen of 
Sodom. The outward manifestation of this deep 
depravity diffei's in diflferent nations according to 
their various modes of education, and is differei/ 
also in its individual fruits, but the '* carnal mind,** 
producing all these various forms of iniquity, is 
essentially human nature in its fallen and ruined 
condition, 



NO MAN JUSTIFIED BY THE LAW. 25 

, We will not debate abstractedly the doorine of 
total depravity. We have to do with palpable 
demonstrable facts. Through the covenant of 
mercy in Christy all infant children commence life 
in the kingdom of Jesus, and sin is not imputed to 
them till, coming to years of accountability, they 
voluntarily "yield themselves servants to sin." 
Then through the long or short period of their day 
of grace, they are subjects of the enlightening and 
awakening power of. the Holy Spirit, which has a 
modifying effect on their lives. Moreover, they 
may have the most useful gifts, and the most attrac- 
tive attainments, in the varieties of science and art, 
poetry, and music, and social virtues. We may add 
to these, the instinctive parental, filial, and fraternal 
affections, which we find in great strength in the 
animal creation as well; but though we gladly, 
for the honour of humanity, admit these facts, when 
we come to define our disjointed relationships to 
God and men, by the " holy *^ simple standard of 
justice, — the "moral law" — we find ourselves 
utterly, deficient, and hence St. Paul's conclusion 
from, the foregoing argument-^" Therefore by the 
deeds of the law, there shall no flesh be justified 
in his sight." : No man, since the fall of Adam, 
9V.er. was, ov evQr cs^n be justified by the deeds of the 



26 CAN THE " BTraOPIAN CHANGE HIS SKIN." 

law, because his very nature is contraband, and he 
cannot change it any more than " the Ethiopian 
can change his skin, or the leopatd his spots.'* Hie 
may disguise it. He may honourably fdlfil'the 
outward duties of life, growing out of all his rela- 
tions to society. Under the awakening power of 
God's Holy Spirit, he may do "many things,'* sis' 
did the murderer of John the Baptist, and unlike 
him, may become as righteous as the Pharisees, 
who fasted twice a week, paid tithes o? all they 
possessed, aiid prayed at- the coi^nei^ of the gtre^tk 
by the hour ; and thus, ib condteal his heart- 
corruption, and modify its outward manifestatiori, 
as not only to deceive others, 'but eftectti'all^ 
and totally deceive himself and go to hell'by tliis- 
take. . 

The impossibility of salvation by the law is not 
because the law is unduly severe, but' because otir 
fallen nature is so bad. We have seefnthat humkii 
relationships and rights cannot be maintained by a 
law less- stringent, and if our nature canndt^ b^ 
brought up to the standard of simple justlde Sii our 
relations to God and men in this life, it surely ^ill 
not do for the purity of heaven.' . ' 

What, then, is the use of the law, if we ^e 
naturally so weak, and so cbrrtipi 'as td be utterly 
unable to keep it ? 



THE^ spirit's USB OF THE LAW. 27 

As a divine rule of simple j^tice it is so essential 
as ahasis, for the enactment of human laws, and to 
give authority to their admihistration for the good 
df society, that the world, as before shown, eaocaot 
dispense with it. It is alsa used by the Holy 
Spirit as a moral ** straight-edge,", by the applaca- 
tiori of which he convinces lis of sin. '* By thie 
law is the knowledge of -sin.'' ^^ I had not known 
sin bitt' by the law ; for I had not known lust 
except the law had said, Thou shalt riot covet." 
St. Paul's quotation of the tenth commandment — 
the keystone of that grand legal arch, shows, that by 
" the law '* he meant the decalogue. In his illus- 
tration of the spiritual end of the law, to make his 
argument less objectionable, and more forcible, he 
Tspeaks in the first person lingular. He had gone 
•through it -^ all twenty-six years before, in the city 
of. Dariiascus — "But sin, taking occasion by the 
commandment wrought in me all manner of 'con- 
cupiscence. For without the law sin was dead.*' 
Drifting with the tide of carnal nature we do not 
feel its forcej but throw across it this legal break- 
water, and "then the proud waters go over our 
souls." The frozen snake that lay at our feet is 
now the boa-constrictor, encircling nsin his deadly 
coil. " For I was alive without the law once : 



28 CONDEMNATION UNTO DEATH. 

but when the commandment came, sin revived, 
and I died, and the commandment which was 
ordained to life, I found to be unto death." The 
law was not ordained to destroy people, but io 
preserve the lives, and great life interests of man- 
kind. But the penal sanctions, which give majesty 
and force to law, are nevertheless dealt out against 
the law-breakers. The good system of laws under 
which we enjoy the protection of life and property, 
is just the system that is hanging felons every day. 
The trouble with the sinner in relation to God's 
laws is that he is on the wrong side. Instead of 
a loyal subject entitled to the protection of law, he 
finds that a judgment has been entered against him 
for high treason against the King, and that he is 
obnoxious to the death-penalty of the law, already 
legally dead, " Wherefore the law is holy, and 
the commandment holy, and just, and good. Was 
then that which is good made death unto me? 
God forbid." We nevef received any damage from 
the law. Sin did the* fatal work. " But sin, that 
it might appear sin, working death in me by that 
which is good: that sin by the commandment 
might become exceeding sinful. For wo know 
that the law is spiritual : but I ana carnaL sold 
under sin. For that which I do, I allow not : for 



CSaMAL tORCfeS AAOtSfil). 29 

Mrliat I would, that do I not: but what I hate that 
I do. If then I do that which I would not, I 
consent unto the law that it is good. Now then it 
is no more I that do it, but sin that dwclleth in 
me. For I know that in me (that is, in my flesh) 
dwelleth no good thing : for to will is present with 
me, but how to perform that which is good I find 
not. For the good that I would, I do not: but 
the evil which I would not that I do. Now, if I 
do that I would not, it is no more I that do it, but 
sin that dwelleth in me." Here the sinner's 
judgment and conscience are enlightened by the 
Holy Spirit. He sees that the law is right, con- 
sents to obey it, determines, and earnestly strives 
to do right, but alas, the carnal forces of his nature 
are quite overwhelming in their antagonistic risings 
against God and his laws. *' For I delight in the 
law of God after the inward man : but I see another 
law in my members, warring against the law of my 
miiid ^ — GkMl*8 law, which my mind approves and 
accqrts— " and bringing me into captivity to the 
law of sin which is io my members."* 

Toa understand, my dear friend, the practical 
workings of that other law — the law of sinfol pro- 
pensitiesy habits, «id tssociattoas, stimulated and 
plied hf WBtaaaac ugeoey. 8t Paul bftvin^ ihm 



30 " OH ! WRETCHED MAN THAT 1 AM ! " 

clearly stated the case, proceeds to illustrate it 
To appreciate his illustration, you will please to 
accompany him into an old Roiman prison. As 
you pass down its dark aisles you will hear the 
groans of poor prisoners from whose heartp hope 
has taken its last farewell long rago, and you will 
hear - the clanking of their chains till you will 
shudder, but when you reach the inner piisoQ — 
the dungeon — ^your ears will be saluted by the 
most hideous sounds that ever you heard. They 
seem to come from a man ' strai^gling, aad 
struggling for life. Take a light and look 
through the heavy iron palisading, and oh ! jshock* 
ing to behold! there's a living mail; bound to 
a dead decomposing human body, face; to face,- 
and limb to. limb ; and in his fruitless struggles, 
which but bring him into more .'intimate contact 
with the nauseous, decaying mass of corruption, 
he cries in utter despair, " Oh ! wretched nsban that 
I am ! who shall deliver me from the body of this 
death ?" Is it not horrible ? Yet this- is the 
figure employed by the: Holy Spirit, drawn from 
the* custom of Eastern monarchs of thus; binding 
living criminals^ to the deac^ decaying bodies of 
men to pine away in filth f^id stench till life was^ 
gone, to illustrate (^e ]iopeless bondage of ^rc^ 



VTAS ST. PAUL THAT MAN? 31 

Sinner in hia $ia8;ra justly condemned criminal 
under the law of God, delivered over to the old 
jaUor, the devil, bound to a: body of moral .putre- 
faction,., called — "the old* man with his de^ds." 
T9 £^pply- this . figure to the personal experience of 
St ipaml. at.the, period of writing this Qpistle, 
when he had been proclaiming liberty to the cap- 
tives- tor. twenty ^six ye^rs, is pionstrous. How 
can we on that theory account for the question, 
" Who shall deliver me V Saul was delivered 
fron^ t|his very state of bondage and pollution 
about twenty-six years before ii> DanjasQus; had^ 
beeji blessed with all those wonderful revelations, 
to which^ in ; defence of his apostolical charaeter,: 
l)ie-2^1udes in Jbis second Epistle to the Corinthians, 
He was now the author of his Epistles to the: 
Thessajonian?, and- his two Epistles, to the Church" 
ifi Corinth, had seen JeSus .Christ often, had been' 
up into the third* Jleaven, had received the gospel 
itself directly; from God, and hence says to the 
Galatians, " But I certify you brethren, that the. 
gospel which . was preached of me is not after 
man. For I neither received it of man, nather was 
I; taught it, butj3y the:rev.elatibh. of Jesus Ghiist/'i 
Though -hi3 Epistle to the Galatians was ivritteiDf^ 
SHJI^^quently to his Epistle to the J^xOBxts^^iJim^d 



82 SAD PREbtCAMfilrr Fblt THfi GnfeA*r APOSTtfi. 

pfeaching the gospel, received directly from God, 
to the Galatians, was some years before. St. Paul 
was now on his final farewell tour among the 
churches he had organized in Asia, Macedonia, 
and Achaia to commence his new mission in 
Europe, beginning with Spain, simply touching at 
Rome on his way, for he says in this epistle, 
" Whensoever I take my journey into Spain, I 
will come to you, for I trust to see you in my 
journey, and to be brought on my way thither- 
ward by you, if first I be somewhat filled with 
your company. But now I go unto Jerusalem to 
minister to the saints.'' Now after all this to find 
St. Paul in such a predicament as he describes, 
and crying, " Oh ! wretched man that I am ! who 
shall deliver me from the body of this death ?"— • 
in utter despair, and knowing not who could deliver 
him ? What have poor sinners to hope from such 
a gospel as that? Nay my friend, St. Paul per-" 
sonates the awakened sinner, and delineates to the 
life his wretched condition. 

The fact that the unawakened sinner does not 
feel this dreadful bondage, is no evidence that it 
is not true, for while he is in body and mind 
awake, and conscious, he is spiritually asleep— in 
a state of spiiitual death-^torpid like the snakes 



tt nr^nn a " 



COBBA ILLUSTRATION, Zt 

iu winter. I read of a traveller in India, who lost 
bis way and took lodgings for the night in a de- 
serted old castle. During the night he had a 
dreadful .dream^ thought death in hideous fi)rms 
was advancing upon him. In his fright he awoke, 
and oh! horror of horrors! just across his bosoui 
lay a huge Cobra di Capdla. He could see by 
the light of. the moon^-beams shining through a 
crack in the walls, the gleam of its fiery eyes, and 
its forked tongue shooting defiance in his face. 
Poor man, what a discovery I Was his condition 
any worse now, than before he awoke ? Nay, but 
now, he saw it^ and felt it. 

My dear friend, if you will open your eyes to 
the light of God's awakening spirit and hearken U) 
bis voice, you will find out the facts in your case, 
aod in your struggle to rise you will find that you 
am not Only bound to the body of sin and death, 
but enclosed in the tightening coil of the old 
serp^it of belL ^' Awake thou that sleepcst^ 
arise from the dead, and Christ shall give thee 

Where Asm we find a remedy ? '^ Who shall 
4dhrer me from this dead body?'* Before we 
^oceed to answer this question, let us review tlie 
fjluatioii of the sinner. Ist^ Natorally eormpt 



84 SUMMARY OF THE SINNBB's STATE. 

" The whole head is sick, the whole heart is faiat. 
From the sole of the foot even unto the crown of 
the head there is no soundness in it ; but wounds 
and bruises and putrefying sores; they have not 
been closed, neither bound up, neither mollified 
with ointment." The healing ointment was avail- 
able in early childhood, but rejected. 

2nd. Having " yielded himself a servant to sin" 
and broken the law ordained for his goodj he has 
become involved in the guilt of high treason against 
God, 

3rd. He is under the death-sentence of the law. 
" The soul that sinneth it shall die.*' " He that 
believeth not is condemned already." 

4th. He is in the most abject slavery, ** taken 
captive by the devil at his will," bound by chains 
of sinful habit*' stronger than chains of steel, and 
all the good men in the world and all the angels 
of heaven added,' cannot break a link of those 
dreadful chains, or remove one foul blot from }m 
conscience. He would fain look to the law for 
relief, but alas! he is himself an outlaw,- olh 
noxious to its penalties: '*the avenger of blood '^ 
is on his track, ah! whither "shall he flee fon 
refuge r - ' . ; 

The h}r cm afford us ti6 relief, liiy friehd. ' It 



THE " WRETCHED MAN " DELIVERED, 35 

cannot remove our heart-pollution ; cannot impart 
to us the principle of obedience — "love to God 
and our neighbour " cannot compromise the prin- 
ciples of righteousness, and exempt us from its 
penalties; cannot deliver us from the power of 
sin and Satan. Is there none to save the poor 
sinner from the deadly coil of the old Cobra of 
hell ? None to deliver from this dreadful slavery 
of sin ? 

* Yes, ray friend. " Thanks be unto God, through 
our Lord JeSus Christ," I have found deliverance, 
and you, and every sinner in the world may find 
deliverance, and victoriously exclaim, in the lan- 
guage df St. Paul, "There is therefore now no 
condemnation to them which are in Christ Jesus, 
who walk not after the flesh, but after the Spirit. 
For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and 
death.*' 



iljiol 



CHAPTER II. 

god's provision of salvation. 

My Dear Friend, — Let us now consider Gods 
propitiatory provision for reconciliation with man, 
and its application by the Holy Spirit. 

" What the law could not do, in that it was 
weak through. the flesh" — the failure ot the law 
was not through any defect in itself, but from the 
sinful weakness of the flesh — *' God sending his 
own Son in the likeness of sinful flesh, and for 
sin," — by a sacrifice for sin — *' condemned sin in 
the flesh, that the righteousness of the law might 
be fulfilled in us, who walk not after the flesh, but 
after the Spirit." Whatever the mystery involved 
in human redemption by the sacrificial offering of 
God's own Son, and however difficult the accom- 
plishment of this mighty work, the glorious facts 
are clearly revealed, that the mystery was solved, 
and the work done by Him " whom God hath set 
forth to be a propitiation through faith in bis 



MYSTERIOUS PROBLEM OF REDEMPTION. 87 

blood, to declare his righteousness for the remis- 
sion of sins that are past, through the forbearance 
of God." St. John represents this mystery of 
mysteries under the type of a Sealed book. " Arid 
I saw a strong angel proclaiming with a loud 
voice, Who is worthy to open the book, and to 
loose the seals thereof? And no man in heaven, 
nor in earth, neither under the earth was able to 
open the book, neither to look thereon. And I 
wept much because no man was found worthy to 
open and to read the book, neither to look thereonl 
And one of the elders " — an old citizen of heaven, 
full of seraphic light, and cherubic love and sym-- 
pathy for sinners — -"saith unto mfe, weep not: 
Behold the lion of the tribe of Judah hath prevailed 
to open the. book and to loose the seven seals 
thereof. And they sang a new song, saying, Thou 
art worthy to take the book and to open the seals 
thereof: for thou wast slain, and hast redeemed 
us to God by thy blood out of every kindred, and 
tongue, and people, and nation; and hast made 
us unto our God kings and priests," 

There are no analogies in nature which will fur- 
nish tis with a perfect illustration of this Divine 
work of human redemption. 

A familiar historical fact in the life of o&e hi 



38 KING SELEUCUS, 

the Seleucidoe, Kings of Antiocb^ will imperfectly 
illustrate the governmental necessity of an atone- 
ment for sin. The King's son, the Prince Royal, 
broke a law of the realm, the penalty of which was 
that the culprit's eyes should be put out. The 
Kings heart yearned for his son. He. could not 
bear to see him groping his way in total dai*kness» 
but what could he do? If he had said^ I cant 
punish my son, I must remit the penalty, and let 
him go free, his subjects, from the nobles down to 
the meanest slaves would have said, " Fie ! Oh I 
shame ! If it had been a poor man, he would have 
put out his eyes instantly, but he pyts his guilty 
son above the majesty of law, ordained to protect 
the lives of millions of more loyal subjects." Bat 
the just King, to maintain the majesty of law, and 
the righteous administration of government, and 
yet exercise mercy to his ''rebellious son, submitted 
to have one of his own eyes put out, and thus 
saved one eye of his son. l^fo doubt every subject 
of his kingdom said. Ah, what a dreadful thing 
is sin against the Government I What a righteous 
Sovereign 1 What a gracious father I Our lives 
and property are safe in his hands, and woe betide 
the wretch that dare to injure either in violatiou 
of law I 



JESUS, TO S.AVU MAN, MUST BE GOD. 39 

If a regiment of his subjects had volunteered to 
give rip their eyes to save the Prince from the 
penalty of law, the King could not have accepted 
such a fiub^titute, and if he had done so, the act so 
far from vindicating the.hpnour and authority of his 
laws, would have outraged every principle of jus- 
tice, for .society had claims, on them that he could 
npt cancel nor ignore; but the King in his in- 
xiependent sovereignty cpuld consent to the per- 
sonal humiliation and pain of losing his eye, with- 
out the infraction of any principle of .right, and 
thus harmonize the administration of justice^ and 
theexercise of mercy, 

, . If any mj^n had been '* found in heaven, or in 
earth," who could have '' opened the book " — ^solved 
tjhe 9;iys,tery. of human redemption j neither he nor 
any number of men or. angels volunteering to die 
for the sins of the world, could in justice have been 
acqepted, and could not thereby atone for one sin. 
But.Crod* tie Eternal Word, in his uncreated in- 
dependent sovereignty, could consent to " lay aside 
the form of God, and take upon him the form of a 
$eiiifaiitr " be found in fashion as a man, become 
obedient unto death, even the death of the cross ;'* 
pid God, the Eternal Father^ could consent so to 
^'commend his ..love toward us, in tJurfiwl 




^1} (iOliH AI*l*t(f:rtATIOK OF MAXIUXD. 

\vi'r<» ynt MliiiUTft f -lirist might die for us." It is 
till* iiiflMpr*ri(|(*iit Hovcroignty and Godhead of Jesus 
lliMt f(m*H mivitig virtue to his redeeming work. 
ir lin lin«l Immui n mere creature, even '' the fint 
niid iiMi'U. oxhIIimI of creatures he could not have 
ri'ili'MrtMMl " mill sinner " from the curse of the law.*" 
'• WillifMit ronlrovcrsy, great is the mystery of 
(jriiillinc^NM. (lod vvn.s manifest in the flesh, justified 
ill \\m Spirit, sp(*n of angels, preached unto thJB 
(IrntilcM, lM>li(!VC(i on in the world, received up 
into ^iory." 

VVn liav<y not timo to-day, my friend, to go into 
an ('lfilM)rn(o disiMission of this great subject, but I 
wish to mil yonr attontion to a few practical facts 
iMnbrnccd in it. 

JnvHf, tin* dignity, capacity, and immeasurable 
impi'oval)ility of humanity. We need no better 
jiroof or illustration of it than is furnished by the 
'* slory of the cross." If, for example, the Prince 
of Wal(?s, instead of entering into connubial re- 
lations with the beautiful Alexandra, had proposed 
to marry some beggar girl in London, what would 
you have said ? ITiirty millions of stentorian 
English voices would have responded in one 
unanimous shout, which would have echoed from 
ilie sunny coasts of Australia to the frozen moun- 



pniNCE OF WALES — ^TtLtrStRATlON. 41 

tains of Greenland, " No 1 " Why not? Tis'sbd 
not bone of his bone, and flesh of his flesh ? " Hath 
not God made of one blood all nations of men to 
dwell oh all the face of the earth?"* -Ah! the 
dis|)arily between his royalty and her beggary, and 
her utter unfitness to share hii royal responsibilitiefi 
and honours, preclude the possibility of such a 
union. Yet such was God's appreciation of man, 
** made in his own image and after his own like- 
ness,*' that though fallen and degraded, as we have 
seen, he consented to an indissoluble union of God 
the eternal Son with humanity, more intimate and 
perfect than any matrimonal union ever was or 
can be. When the banns of this union were pub-^ 
lished in the palace of the Great King, were there 
any objections ? Nay, the enraptured angels bcU 
came as " a flame of fire " in their burning z^altb 
accompany the Divine Bridegroom on his missioii 
of mercy, as " ministering spirits to the heirs oi 
salvation." " In the fulness of time " when this 
union was consummated, a vast company of angels 
descended to announce the glad tidings to man. 
One mighty angel outflow all the rest, and as he 
neared the rocky hills of Bethlehem, in the dead 
of night while all the busy multitude of men were 
locked in sleep, he saw " the Shepherds " abiding. 



jO «*OrMD TIDINGS OF GREAT JOY.'* 

in ihe Bold keeping watch over their flocks. "And, 
lo ! iho angel of the Lord came upon them, and 
thotflory of the Lord shone romid about them: 
mid thcjr were sore afraid." No doubt they were 
Ivravo men, and could hold their own with the 
wild beasts, and the Ishmaelitish robbers, but now 
tlioy w^i*^ taken all aback. ^'And the angel 
s^id unto them, Fear not : for, behold, I bring you 
good tidings of great joy, which shall be to all 
tieople. For unto you is bom this day in the city 
of David a Saviour, which is Christ the Lord." 
Xhe poor men at once saw in their fancy his en- 
sign, royal robes, and train, but nay, " This shall 
be a sign unto you : ye shall find the babe wrapped 
in swaddling clothes, lying in a manger." Now 
the rest of these angelic heralds came sweeping 
down in their earthward flight. " And suddenly 
there was with the angel a multitude of the 
heavenly host, praising God and saying. Glory to 
God in the highest, and on earth peace, good will 
to men." 

Such, therefore, is the dignity, the intellectual 
and moral capacity, and immeasurable improva- 
biliiy of man's nature, that God without com- 
promising his own "glory," stoops to take him 
into *his bosom in the bonds of an eternal union. 



: M manhsidhem a/oo^e .m^i^iile^ or an ahiiriial 
moved .<mly byidnstinct, or coercivel forces, as the 
liorse or mule M/<frhose mouth must .be lield in with 
bU aindihridle// all *hp Bible/ teadhing about God's 
moral; laiRS, .and> manjs^ acicountability>; :his dbedif- 
ence'/or,disobediqnce< his fall or r^stdratiDii^ (would 
i^tUtteriyout'of place, i And ttei; idea :o£, God the 
eternal Word taking upon him; the .natore :of 
ammals^^brsds, Jcangarbos^^- < or i human animals ? 
llie:i7ery:conception is- blasphemous I V 1/ 
t Nay^my friesoid^ithe being created: in ^^ thai image 
axid> after the likeness '* of his. Creator* is endowed 
fwitk powers of intellect^ conscience; affeptiobs, lamd 
will, esaotlj suited to his probationaryi sitiuad;ioQ 
ajid ends-^a capacity for ap intelligent adjustment 
and loyal maintenance of his right relatibns tp 
God and society^ and^an:!hQn(hlrabIe graiAirtLtion 
frdm his educaiidnal cpurse joakfeanrth to thelrbitiin 
of eternal hlessediiess in ihe^venin . > ■« f .. • • i.: 
The will, in symmetrical > proportion with all thS 
functions of ouvimooral constitution; is nevertheless 
the grand ^distinguishing characteristic of it. You 
cannot rationally conceive the: possibility of a moral 
nature, or moral »esJ)aiisibiUig\ virtue, or vice, nor 
hrace of moiral excellenoe or enjoyment, without a 
recognition; of thkifactii^ ^fae^, twill iisj the hinge on 



44 " THE MAN WHO KILLED OUR SON." 

which all moral responsibility hangs. This fact is 
so patent to the common sense of mankind, that 
no matter what their' abstract theorizing: on the 
subject may be^ in every depat'traent of life, in aU 
matters involving moral responsibility, they [iracti^ 
cally acknowledge and endorse it, and can't- ignore 
it without a repudiation of their own consciousne^ib 
and common sense. 

Man's personal moral agency ! Why, every 
system of law in Christendom is based on a ren 
cognition of the fact ; every judidal process per- 
taining to moral action is conducted on a reoogni-i- 
tion of it ; and every decision of every criminal 
court in the world is issued On a recognition oF itr. 
A single example may suffice to illustrate this 
great fact. 

While sojourning in the house of an Honl 
M.L.C. in Tasmania, I opened a photographic 
album on the centre table, and turning it over I 
Called the attention of the good woman of the 
house to the carte de visiteofan interestingJodking 
face of a young man, and inquired, "Whom does 
this represent?" She replied, "Ah! that is Mr^ 

, the young man who killed our dear son, 

Henry!" She then gave nie a detailed acconni 
of the dreadful tragedy that had cast a withering 



K«Y TO BIBLE MyST;BBIES. 45 

blight over her household, and brought her nearly 
to the grave. She showed me a letter of con- 
dolence received frotn the "slayer" of her son, 
End proceeded to tell me what a fine young man 
he was — the young man who killed her son. 
"The man-slayer" sent his friend to his account, 
and hopelessly bereaved one of the very best 
families in the colony, but had not even forfeited 
their confidence or friendship. Why? Simply 
because there was no decree of his will against 
the young mans life. If it had been in evidence 
that his will had taken action against his life he 
would have been hung by the neck and buried in 
a felon's grave. 

Man's moral agency ! All the appeals of God 
to man, his commands, his threatenings, his re- 
monstrances, his reasonings ian4 : pleadingsj his 
invitations and promises, assume this as an un* 
questionable fact of maoa's consciousness.' 

The Bible doctrines of man's fall, his condemna- 
tion under the law, his corruption, his b(mdage to 
Satan as a child of disobedience, the grand work 
of redemption by Christ for his recovery, his ac- 
ceptance or rejection of Christ with all the con- 
sequences ensuing, all hinge on this fact and can't 
be rationally understood or explained without it. 



46 ANTAGONISM 07 SRI TO GOD. 

This very fact unlocks the mysterious questioDS 
why God's perfected provisions of mercy in JesuK, 
administered by the Holy Spirit, have not resulted 
in the salvation of the whole world long ago ? and 
why the great majority of adult mankind are in 
rebellion against God to-day. 

The i-edemption of the world by Christ, the 
adequate and available "fountain opened for sin 
and uncleanbess," the offices of the Ho)y Spirit, 
and the human agencies employed, are all adjusted 
to the functions and laws of 'man's mental anid 
moral constitution. 

It is no part of Christ's mission to men to 
destroy or suspend those functions and laws. 

They will stand the ordeal of the final judg- 
ment, and its eternal issues for heaven or hell. 

The second fact I would respectfully submit for 
your consideration, my friend, is the dreadful an- 
tagonism of sin to God's nature and government. 
If any man in heaven or on earth could have 
made an' adequate sacrificial offering for sin, and 
provision for man's recovery, surely the eternal 
Son of God would not have stooped to do the 
work of a mere man. 

If, having undertaken the work, he could ha^ie* 
negotiated • any arraiigeineiit adequatis to these' 



THE REDEEMER, 47 

:ends without laying " aside the form of God, and 
taking upon him the form of a servant, and be- 
coming obedient unto death, even the death of the 
cross,!' surely he would not have taken such pains 
unnecessarily. It is very evident that nothing 
short of all he did in the work of human redemp- 
tion would have accomplished it, and on the other 
hand, that he did everything necessary on his part 
for its accomplishment. 

The Holy ScripturiBS, all the way through, are 
explicit in ascribing the meritorious work of our 
redemption to the passion and death of Christ : 
and the triumphant hosts of his redeemed ones in 
glory, who no longer " see through a glass darkly," 
but see the King in his beauty, thus address him 
in a song that wakes all the melody of heaven — 
**Thou art worthy to take the book, and to open 
the seals thereof ; for thou wast slain, and hast 
redeemed us to God by thy blood oiit of every 
kindred, and tongue, and people, and nation ; and 
hast made us unto our God kings and priests." A 
kind of divine telescope was put into the hands of 
St^ John,- in Patmbs, and he took, through the 
Tista of time, the range of the heatenly hills, and 
put his eye to it, and " beheld and heard," the 
grand oroh^stra of glory singing " the new song of 



48 ORCHESTRA OF HEAVEN. 

redemptioii.'' He thought he would number them 
hy squares of ten thousand each, and commenced 
as they came up within the radius of his field of 
vision, and says, ^' the uumber of them was tei 
thousand times ten thousand," But after this 
stupendous calculation, amounting to one hundred 
millions, finding it ^yas "a multitude which no man 
could number," he gave it up, by simply adding — 
" and thousands of thousands : saying with a loud 
voice, ' Worthy is the Lg^mb that was slain to re- 
ceive power, and riohes, and wisdom, and strength, 
and honour, and glory, arid blessing ; ' " and then 
their swelling melody swept over the battlements 
of heaven, and the rising millions of the dead in 
Christ catch the theme, " and every creature which 
is in heaveuj^ and on the earth, and under the 
earth, and such as are in the sea, and all that are 
in them, heard I saying. Blessing, and honour, 
and glory, and power, be unto him that sitteth 
upon the throne, and unto the Lamb for ever and 
ever." 

But while the fact is so patent in earth and 
heaven, that '' without shedding of blood is juo re* 
mission" of sin, and that we "are redeemed with 
the precious : blood of Christ," to speculate on the 
relative value of hi^ life in this greprt transactioa|. 



AoaHEaATioN OS Christ's hedeeming acts, 49 

or of liis resurrection and mediation before the 
throne of God, is not wise. " Verily he took not 
upon him the nature of angels, but he took on 
him the seed of Abraham. Wherefore, in all 
things it behoved him to be made like unto his 
brethren, that he might be a merciful and faith- 
ful high priest in things pertaining to God, to 
make reconciliation for the sins of the people. 
For in that he himself hath suffered, being tempted, 
he is able to succour them that are tempted." He 
" was delivered for our offences, and was raised 
again for our justification. Wherefore he is able 
to save to the uttermost all that ?ome unto God 
by him, seeing he ever liveth to make intercession 
for them." His life, death, resurrection, ascension, 
and intercessions, are therefore all so many de- 
partments of his one grand work. " What God 
hath joined together let not man put asunder." 

It is not wise either to trouble ourselves about 
the mystery involved in all this. If ",ithe angels 
desire to look into these things ; " and if no " man 
in heaven or earth was found who could open or 
read the book of this mystery," why should we bo 
perplexed if we can't work out the problem. It is 
enough for us to know the fact, that Jesus Christ 
undertook to solve the mystery, and accomplish the 



50 WHAT CHRIST DID, AND WHAT HE DID NOT DO. 

work, and that lie succeeded, and cried in his agony 
on the cross, " It is finished." 

The third general remark I wish to make on this 
subject, my friend, is that while ** Christ hath re- 
deemed us from the curse of the law, being made a 
curse for us," he did not abolish the law, nor suspend 
its claims on our obedience. Nor did he pay our debt 
in any cense that will exempt us from the necessity 
of seeking by ^' repentance towards God, and faith 
in our Lord Jesus Christ," righteousness and true 
holiness of heart and life. Christ hath prepared 
no robes of his own righteousness with which to 
cover up our iniquity, but "gave himself for us 
that he might redeem us from all iniquity, and purify 
unto himself a peculiar people zealous of good 
works." " By a sacrifice for sin," he " condemned 
sin in the flesh" — made provision for its entire 
separation from us " as far as the east is from the 
west,*' and hence passed the death-sentence upon it, 
that it should be destroyed out of our hearts while 
here in the flesh, and "that the righteousness of the 
law might be fulfilled in us." Now, whatever may 
be the groiinds of discussion about this righteous- 
ness, which we have here no occasion to state, the 
following facts are clear : — 

!• That it is obtained alone through what God 



HOW fiEBEMPTION IS APPLIED. 61 

bath 'done by •^sending his own Son in the likeness 
of sinful flesh," and by the "sacrifice for sin" which 
he offered, and the condemnation of sin in our flesh, 
and the quickening purifying gifts of the Holy 
Spirit procured by Christ. 

. 2. That.it is not an outward robe covering, yet 
not destroying our sins, but a saving power imparted 
to us, and a purifying work of the Spirit " fulfilled 
in us." 

8. That it is obtained only by those " who walk 
after the Spirit, and not after the flesh." When 
under the Spirit's awakening influence we " re- 
pent and believe the Gospel," we are " justified 
freely by his grace," God, through the merits and 
mediation of Jesus, pronounces the word of pardon. 
The Holy Spirit comniunicates this glorious fact to 
the spirit of the believing penitent, removes the 
burden of g-uilt from his soul, erases the death- 
sentence of the law from his conscience, delivers 
him " from the power of darkness, and translates 
him into the Tringdom of God's dear Son," and 
" sheds the love of God abroad in his heart." Such 
a one is "sealed with the Holy Spirit of promise, 
which is the earnest of our inheritance until the 
redemption of the purchased possession," the final 
consummation of his grea^ salvation — theresurrec- 



52 ' A Divine ciEJtTiFtCATfi. 

tion of the body, and glorification of the soul and 
body in heaven. 

ITie Spirit's seal is a divine certificate of the fact 
written upon " the fleshy tables of the heart," that 
the death penalty of the law against him is can- 
celled, that his sins are all forgiven, that he is 
brought into righteous and harmonious relations 
\yith the moral government of God. 

And the love of God, thus shed abroad in his 
heart, constitutes the principle of obedience, which 
enables him c|ieerfully to keep the law^ — not as the 
ground of his acceptance with God, but the fruit of 
the new life he has received by faith in Jesus- By 
faith he is engrafted "into the true vine, jind by 
faith he abides in him," but the divine sap he thus 
continually receives manifests itself appropriately 
in the fruits of righteousness. 

"Now, if any man have not the spirit of Christ 
he is none of his." '* If ye love me," saith Jesus, 
" keep my commandments." St. John gives us the 
clearest possible teaching on this subject, in exact 
corroboration of the gospel revealed directly to St. 
Paul. " Behold what manner of love the Father 
hath bestowed on us that we should be called the 
sons of God : therefore the world knoweth us not 
because it knew him not. Beloved, now are w^ 



" HE CANNOT SIN BECAUSE HE IS BORN OF GOD." 68 

the sons of God, and it doth not yet appear what 
we shall be; but we know that when He shall 
appear we shall be like him ; for we shall see him 
as he is. And every man that hath this hope in him 
purifieth himself even as He is pure. Whosoever 
committeth sin transgresseth also the law : for sin 
is the transgression of the law. And ye know 
that he was manifested to take away our sins; and 
in Him is no sin. Whosoever abideth in Him 
sinneth not : whosoever sinneth hath not seen Him, 
neither known Him. Little children, let no man 
deceive you: he that doeth righteousness is 
righteous, even as he is righteous. He that 
eommitteth sin is of the devil; for the devil 
sinneth from the beginning. Fw this purpose 
the Son of God was manifested that he might 
destroy the works of the devil** out of every 
believer's h^art. " Whosoever is born of God doth 
not commit sin ; for His s^ed remaineth in him ; 
atid he <^annot sin because he is born of God.*' Sin 
is directly antagonistic to and entirely inconsistent 
with the divine *' s^ed " of righteousness — ^the 
spiritual life itiaparted to and retained in the be- 
liever's soul by abiding faith, and hence to commit 
sin is utterly inadmissible. " In this the children 
of God are manifest, and the childjea of tbe-.d0iFil ; 



36 " TUB MESSENGER OF THE COVENANT.** 

mystery. Jacob wrestled with him all night, and 
begged to know his name. " By his strength he had 
power with God : yea, he had power over the angel, 
and prevailed : he wept and made supplication unto 
him : he found him in Bethel, and there he sjiake 
with us, even the Lord God of Hosts : the Lord is 
his memorial." 

In this struggle Jacob obtained deliverance from 
his sins, a new nature and a new name which God 
only can grant. He found this angel to be God, 
"the Lord God of Hosts," but his "name," his 
mysterious personality, distinct from God whose 
messenger he was, he could not comprehend. 

This Divine " Messenger of the Covenant," 
who was subsequently known as " God manifest in 
the flesh," is by St. John called the '' Word," but 
more frequently the *' Son of God." " In the begin- 
ning was the Word," the uncyreated eternal Word, 
for he was before created things began. " And the 
Word was with God " — a clear personal distinc- 
tion — "and the Word was God" — a perfect unity 
of Being. " The same was in the beginning with 
God." " All things were made by him, and with- 
out him was not anything made that was made." 

The distinguishing titles of God the Father, and 
God the Son are not to indicate priority or superi- 
ority of the first j)erson to the second. 



TAB FATHER AND THE SON. 57 

To understand the figures employed in the Holy 
Scriptures, to convey or illustrate intangible spirit 
facts, we must ascertain the fact, or particular phase 
of the subject to be illustrated, and then employ 
the relevant points, or such portions of the figure 
as are suited to the purpose of conveying, or illus- 
trating the true meaning of the author or teacher. 
For example, Christ is called a "lion," a ^*lamb," 
a "door," a "way," a "vine," a ** shepherd," a 
•^bridegroom.'* By neglecting the rule I have 
just stated, how easily any or all these may be 
rendered ridiculous and even blasphemous, but in 
their true relation they are all beautifully appro- 
priate and instructive. Even words are but signs 
bf ideas, and must be interpreted by the subject 
they are employed to represent I do not mean to 
say that the titles Father and Son, ajs applied to 
the first and second persons of the Holy Trinity 
are figurative appellations, for I believe the Divine 
relation thus Expressed is essential, and hence eter- 
nal, but the human relation of father and son be- 
comes, analogically, the teaching figure to our minds. 

You may see God's type dimly foreshadowing 
the manifestation of these two distinct persons of 
God, " the Father aad the Son/* on Mount MoriaL 
Toiling up the mountain yoa heboid tLxhanaiai^ 
looking young man with a load of wood 



58 god's teaching type on mount moriah. 

shoulders; by bis side a stem-looking man with a 
brand of fire and a knife in his hands. You draw 
near, and hear the young man say, " My Father? " 
and the other replies, '^ Here am I, my Son.*' 
And he said, ^' Behold the fire and the wood : bat 
where is the lamb for a burnt offering ?" And the 
father answers, " My son, God will provide himself 
a lamb for a burnt offering/' You see at once 
that there exists between them the strongest 
possible mutual confidence and love. You follow 
them to the summit,. and see them together build 
the altar and arrange the wood ; a short conversa- 
tion ensues iu an under tone. You can only catch 
parts of a sentence now and then, but you soon 
gather, to your utter astonishment, that the son 
himself is to be the sacrifice. You see his father'^ 
tearful eyes, as he explains to him the will and 
command of God. 

The young mat) listens and cheerfully, assents 
to it all. He was full twenty-five years ol(J, and 
could have resisted, or fled away, but: without a 
murmur he consents to be slain and bu!mt on^at 
altar. 

You see them embrace and kiss each other, aild 
can't resist the feeling, when you learn that he is 
his only sou, the 'embodiment of his own life and 



MORAL GRANDEUR OF THE TRAGIC SCENE. 69 

love, that, the father's is the harder lot. ^ As you 
see the son yield himself entirely to his father's 
will, and see the father bind : him and lay him on 
the wood, and draw the knife to slay his son — for 
a moment the stern moral principle manifested 
almiost absorbs: you-:- All this, simply because 
God said, " Abraham, take now thy son, thine only 
son Isaac, whom thou lovest, and get thee into the 
land of Mori^rh ; and offer him there for a burnt 
offering upon one of the mountains which I will 
tell thee of." Now, turn again to the tragic scene, 
and see in the firmness of the father, and the 
sweet obedience of the son, the proofs of their 
perfect loyalty to God ; and you know not which 
most to admire. Compared with each other they 
are in every respect pieers ; compared with all the 
rest of mankind peerless.* . 

High on that mountain, above the ordinary 
walks of life, rapt in the moral grandeur of this 
foreshadowing of the sacrificial offering of Christ 
on Calvary, possibly on the very same spot^ the 
low earthy ideas belonging to the human relations 
of father and son have no place in your mind,- 

Is not this sublime spectacle, just ^s you see it, 
Gods own teaching-type of that wonderful goispel 
revelation of two distinct Persons of tUe-One 



60 llELEVANT POINTS OF THE TYPE. 

Eternal God, under the title of Father and Son! 
The relevant points between the type and the 
antitype, I apprehend are — JirsU perfect oneness 
of nature ; and hence, second^ perfect oneness of 
principle and purpose to offer the great sacrifice 
necessary to the end requiring it ; thirds the love 
of the Father in giving his Son, equalled only by 
the love of the Son in laying down his own life, 
" God so loved the world that he gave his only 
begotten Son, that whosoever believeth in him 
should riot perish, but have everlasting life." The 
Son, "for the joy that was set before him" of re- 
deeming the fallen race, voluntarily took the 
subordinate position of the Holy anointed One, 
though he was " in the form of God," and " thought 
it not robbery to be equal with God " — he certainly 
understood his relation to God. If he was not 
God's equal, how could he claim to be equal ? 
" But" he *' made himself of no reputation, and took 
upon him the form of a servant, and was made in 
the likeness of men : and being found in fashion 
as a man he humbled himself and became obe- 
dient unto death, even the death of the cross." 
We see also the great Shepherd's own statement 
of this fact — " As the father knoweth me, even so 
know I the Father : and I lay down my Uf? for 



fcxVllSTE PERSON OF CHRIST. 61 

the sheep." " Therefore doth my Father love me, 
because I lay down my life that I might take it 
again. No man taketh it from me, but I lay it 
down of myself. I have power to lay it down^ 
and I have power to take it again. This com- 
mandment have I received of my Father." We 
see that while everything he did was an expression 
of the Father's will, the subordinate position 
assumed by him as " Our Lord and Saviour Jesus 
Christ," was as purely the expression of his own 
will. All acts of worship paid to Christ the 
crucified, are accepted by the Father as directly 
addressed to him; for God hath proclaimed, 
" That at the name of Jesus every knee should 
bow, of things in heaven, and things in earth, and 
things under the earth; and that every tongue 
should confess that Jesus Christ is Lord, to the 
glory of God the Father.*' The term " only be- 
gotten Son of God " is illustrated by that part of 
the type which shows the extraordinary love between 
the Father and the Son — " Take now thy son, thine 
only son Isaac, whom thou lovest." This ex- 
pression, " Thine only son," even in the type was 
used in a higher, holier sense than that of natural 
generation, for in that sense he was not his only 
son. When the relation of Chiri^t t((.^'(^JK^^ 



C2 IRRELEVANT POINTS PRECLUDED. 

illustrated by the matrimonial figure of the Bridge- 
groom, we of course understand that the relevant 
points are mutual fidelity, mutual confidence, and 
mutual love. To carry the analogy further is to 
render it ridiculous and blasphemous. So wilh 
the type on Mount Moriah, we must confine our- 
selves to the relevant points, A son by natural 
generation is not only in the likeness and of the 
same nature of his father, but has also a separate 
organization of being. But natural generation 
and its concomitants — as beginning of days with 
both Father and Son, the separate organizatioii and 
priority of existence of the father, to say nothing of 
maternal relationship, are all, in this grand type, as 
irrelevant and ridiculous, as the idea of a mane and 
tail to the ^* Lion of the tribe of Judah.'* I do not 
intend to open the old debate about the ** Eternal 
Sonship." I at first adopted, and have always 
maintained, and still maintain, Mr. Watson's side 
of the question, but if the illustration of the subject 
I have just drawn from the Scriptures be correct, 
it precludes, as irrelevant, most of the points which 
have constituted the principal grounds of difficulty 
in the discussion of this subject. God's essential 
being is indivisible, and hence incommunicable. 
The title '' Son of God," applied to the Messiah^ 



" THE SON OP GOD '*-^" THE SON OF MAN.^' 68 

clearly represents to us his distinct personality but 
perfect oneness with God. The Jews to whom he 
preached so understood it, and ** sought the mor0 
to kill him, because he said also that God was his 
father, making himself equal with God." In- the 
reply of Jesus he said, " As the Father raiseth up 
the dead and quickeneth them, even so the Son 
quickeneth whom he will. For the Father judgeth 
no man, but hath committed all judgment unto the 
Son ; that all men should honour the Son,. even as 
they honour the Father. He that honoureth not 
the Son, honoureth not the Father which hath sent 
him," 

The title, ^*Son of Man/' which he so often 
applied to himself, was also used in an accom- 
modated sense. He wfe not the son of any man 
in the sense of natural generation. He was " the 
Son of Man" in a higher sense; he had taken 
upon him the nature of man — that "blood" of 
which " God hath made all nations of men to 
dwell on all the face of the earth." Now, if this 
idea of generation was not even pertinent in his 
human relation, why intrude it into the Sonship, 
which is to teach us that he is a distinct person, 
and yet that he utters a grand truth in the highest 
eense when he says: " I and my Father 4N/ 




64 MYSTERIOUS l^fiHSONALITt OJ* THE SOLY SJ^IMT. 

The dUtinct personality of the Holy Spirit, co- 
equal with the Father and the Son, in the indi- 
visible incommupicable Being of the God-head, 
and his perfect oneness with the Father and the 
Son in the projection and execution of the great 
work of human redemption, and the part that He, 
as a distinct Person, " proceeding from the Father," 
was to take in this great work, were all clearly 
revealed by "God manifest in the flesh," and by 
the Holy Spirit himself, through the apostles. 

'' There are three that bear record in heaven : 
the Father, the Word, and the Holy Ghost; and 
these three are one." The mystery is too high, 
too deep, for the grasp of the human mind ; but 
why stumble at that? Every fact in nature in- 
volves a mystery that no philosopher can explain 
or fathom. How the attributes of the htiman 
intellect and the functions of his moral nature can 
be so perfectly joined to a corporeal body, " fear- 
fully and w^onderfully made," and constitute a 
man, is a mystery that we can no more compre- 
hend, than the mystery of the three distinct per- 
sons in the essential being of the one Supreme 
Eternal God. In regard to all material things, we 
receive facts on the faith of adequate evidence, and 
let the mystery go. We ask no more for the fact? 



M» tiott TAli^iTt. 66 

bf Divlue revelation. The fact of the "llolj 
Trinity in Unity" is clearly revealed in the Bible, 
and is distinctly discerned by many intelligent 
Christians, who personally " know God, and Jesus 
Christ wTiom he hath sent, " and who know the 
Holy Ghost who dwelleth with them." 

At the baptismal initiation of Jqsus of Nazareth 
into his priestly office, the distinctive personality of 
" these three '■ is clearly manifested. The Sacra- 
ment, of Baptism was administered alike in the 
name of the Holy Three. 

The apostolic benediction was pronounced alike 
in the name of the " Father, Son, and Holy 
Ghost.^ 

The teachings of Jesus, concerning the cha- 
racter and mission of the Holy Ghost, are explicit. 
He said to his disciples, " If ye love me, keep my 
commandments. And I will pray the Father, and 
he shall give you another Comforter;" He was 
then their Comforter, but was going away. It 
would be no comfort to send one inferior to him- 
self — "that he may abide with you"— not a few 
yearis simply, as he had done, but " that he may 
abide with you for ever." And who is he ? " Even 
the Spirit of truth; whom the world cannot 
receive, because it seeth him not, neither knowetli 



66 PERSONALITY AND WORK OF THE SPIRIT. 

him." God in disguise, God in our. midst^ to whom 
his children have access, and with whom tlbey have 
fellowship^ as the disciples had with their incarnate 
Saviour. The carnal world don't know hini, *.* hut 
ye know him," saith Jesus to all believers, ** for he 
dwelleth with you, and shall be in you." Why 
should we not know him if he dwells with us.?. 

Again, he said, " These, things have I spoken 
unto you, being yet present with you. But the 
Comforter, which is the Holy Ghost, whom the 
Father will send in my name, he shall, teach you 
all things" pertaining to the object of his mission, 
" and bring all things to your remembrance, whatr 
soever I have said unto you." You observe, my 
friend, that this divine Teacher and Comforter is 
not. a mere influence, but as really a distinct person 
as the Son of God. "He," the personal Holy 
Spirit, " shall teach you all things," impart all the 
light and power necessary to salvation and usefuU 
ness, '^ and bring to your remembrtoce all things 
whatsoever I have said unto you." The Holy 
Scriptures are the Spirit's standard of truth, by 
which we are to discern and test his personal 
teachings, and " try the spirits whether they be of 
God." He is, too, our interpreter, to " open our 
understanding that we may understand the Scrip« 



, . ran jSPiBlT, OUB, TBACHBB. 67 

. tares.** /I.fear hi^.jteaching office i^ wt adequately 
. appreciated ev^n by a large proportion of Chris- 
.tj^ns. W)ien they want light .on .a mysterious, 
yet practically important pasgagje in the teachings 
of ,Jesuj3^' ^hey will ru^m^cu^ thi:Qugh .a whole 
,^bjp?jry.^(^^ IjpQlf s tp fipd out,the opinions of lBa^n€^i 
j^eflir wih^ subject, .wjien . ^e, JJoJy Teacher, sent 
J^^^(3^^j 1^^ purpose, i§ present 

tp giyei then^L the ,vei;y light, they nee^. We may 
.^gp ito the learned hlhUcal critics and commentators 
jtolearp geograjJiical^ (3ji^pnoIogical,.and historical 
jfects! tOjp^u^ us in. possessiop of :,th)3 local basis of 
fthe^ illustrftj^ons.of Scripfcu^e-r^place?, times, and 
custom? with, which the peoide.to,w<hom'the lessons 
,of divine truth were fostc addrejssed were well 
facquaii^ted. But whatever may he our reference 
to text books and cpjlaterial sources qf information, 
jet lis never turn oui; baq]^s upon our Teacher, but 
subnut all. ;9ijir researches ta and get; his mind 

on the whole thing. , There i^ no appeal from Him 
«^nd his. clear interpretations qf his revealed stan- 
dard — the Holy Scriptures.r,, 
^^ , Ag^in, the Saviour said, "^ow I go my way to 
hkflrthat sent me. and none of vou asketh me, 
wl/Shw* goest thou J. ,3u.t: because I have said 
t^se. things unto j;QU,-SQrro:w hath. filled your 



68 TEACflmO OM'tCE 6t TfiE SPIRIT. 

hearts. Nevertheless, I tell you the truth. It is 
expedient for you that I go away, for if I go not 
away, the Comforter will Hot come unto j^ou. But 
if I depart, I will send him unto you." 

In all these teachings of Jesus, the Three dis- 
tinct persons of the One Supreme God are clearly 
distinguished from each other. We hence learn, 
too, that God the Holy Spirit succeeded the incar- 
nate Son of God as the immediate head of his 
militant church, and the executor oiF his will for 
the salvation of the world. The three grand 
departments of his work, beginning with the world 
lying in the wicked one, and ending with his final 
account with mankind in the judgment, are clearly 
indicated thus: "And when he is come, he will 
reprove the world of sin, and of righteousness, and 
of judgment: Of sin, because they believe hot on 
me '* — the highest 'offence only is mentioned, but 
every subordinate sin is included. *• Of righteous- 
ness, because I go to my Father and ye see me no 
more" — his ascension to heaven as our " Advocate 
with the Father," only mentioned, but embra* 
cing all the provisions of his redeeming acts. " 0/ 
judgment, because the prince of this world is 
udged." The final judgment is only meptione^i 
;1)ut the whole administration of justice from first to 



THBEB PBPARTMENTS OF HIS WORK. 69 

last of the gospel dispensation is comprehended, 
beginning with the prince of this world, and em- 
bracing all other subjects of government. 

In the first of these three departments of the 
Holy Spirit*s work, he is the " spirit of bondage to 
fear," not binding any sinner, but revealing to him 
his bondage by sin, and so exciting his fears as to 
iaduce him to seek refuge in Christ. 

In thei second, he is the Spirit of Adoption, the 
renewing witnessing Spirit, the Comforter, the 
Sanctifier, the guide of his people through life and 
death to their heavenly home. 
: In the third department of his work, as in the 
first, the Holy Spirit applies the law to the sinner s 
heart If he " flee for refuge to lay hold of the 
l^ope set before him," well ; if not, he will con- 
tinue to repeat his calls and impart his gracious 
influences to persuade the sinner to *• be reconciled 
to^ God," till, by his persistence in " grieving the 
Holy Spirit of God," his spiritual receptivity is 
destroyed, and then the Spirit adjudges him a 
perished soul — a moral nuisance fit only for 
" Gehenna," " where the worm dieth not, and the 
fire is not quenched." Ever since the investiture 
of the Holy Spirit as the immediate Head of 
Gospel dispensation, every sin committed is & 



70 " THE SIN AGAINST THE HOLY GHOST.'' 

against the Holy Ghost ; but the culmination of 
the sinners career of rebdlion, resulting in the 
self-destruction of his spiritual susceptibilities, is 
" the sin against the Holy Ghost," for which there 
is no forgiveness, because he has destroyed Ids 
capability of repentance. Nothing remains now 
but a *• certain fearful looking for of j'udgnient, 
aud fiery indignation which shslU devour' th'6 advlBN 
saries." We see an example of' liis judicial ad- 
ministration in the case of Ananias iGtnd Sa^phita. 
His judicial account with every sinner fr6fti.'*the 
day that he "proceeded from the Father *^'diiliis 
great gospel mission, to the end of the world," \¥ill 
constitute one of the books that will hh o|ien6di 
out of which the dead ismall and great sh&ll 'he 
judged *' according to their works ;" and that oAeif 
"book, which is4;he book of life;" is but the ftpljf 
Spirit's roll-book, containing the n&nies of ill Whi) 
walked after him, and accepted' throiigh htniiili^ 
free "gift of God; which is eternal lif&V thr6ug^ 
Jqsus Christ oiir'Lord/* . ■ 



.\s ; jj: /. 'v.;'-: ' :• 






^ .:::/[/ 



. CHAPXER lit 



PEBIimiNA^ CONDITION. OP gAIiV-^TIO^r- . 
,. , ,REPEJ^TANCE. . 

' ^l^i^'DffAst FRiEfe.— -Thd griace 'of repentance 
is Divine, the exercise of it huriiiail*; when "the 
gpirit'^OT "-boiidaffe to fear,'** brings his awakening 
power to bear upon the iibhscience of a sinner, re- 
^edliiig'td''Mm'-his tdlatibiiii to ike iaw*^ his guilt, 
his heart-corruption, his bondage to Satan, then' 
eSMi ^'fh6r tii^' of wkr."- "The Kght that'ieveals 
His'^^d^pSvity ^fex:6i't^s it^ opp^xtioii/yM the! 
crirteiig^ifetTJlints of tHfe' law it " wor^'^aU imailn^^ 
of^ i6it6rij)itfeahcb.'\ The'' voice of' the Spirit 
\Vittiltti that airbuses' the sinner 4;o a sense of his 
(iatiger,'Vilklis up ** the -strong man armed," who 
hbHs hint in 'bdhdage. ' Hien' fensues the struggle 
before described ftom St. Paurs letter to the 
RomAtid/6n the flnsil issue of which depends the 
i|jbney*8 atilvalion or eternal ruin. ' )^ 



72 UNDENIABLE FRUITS OF SIN. 

He is now conscious of the working of two 
mighty forces within him — the attraction of tho 
Holy Spirit drawing him to the Saviour, and the 
repulsion of carnal enmity and Satanic agency re- 
pelling him^ " For the flesh lusteth against the 
Spirit, and the Spirit against the flesh, and these 
are contrary the one to the other." We have a 
striking illustration of this collision of the forces 
of light and darkness in the case of the Gadarene 
who was possessed of a legion of devils. 

Ah, but some persons do not believe in die 
existence of devils. 

Yes, and such persons usually deny the de^ 
pravity of the human heart as well. 

If you please, we will examine this subject for a 
few moments. 

There are certain facts in regard to the exist- 
ence of which we all agree : there is a great deal 
in this world ^that is not right — a vast amount of 
that hateful thing called sin. You may call it by 
liny other name, but the soul-destroying thing re- 
mains the same. Daily papers, periodicals, and 
books are heavily freighted with its dark details, 
qjid yet not a tithe has ever been told, The his- 
tory of our race is black with deep stains of sin 
which disgrace humanity a ad cuj§e tlje wo^ld. J 



\ H01?l^ ACCOUNT FOB THEM 1 78 

ne^d not stop to give examples. You are quite 
familiar witt tiiem. Jews, Christians, Moham- 
medans and Buddhists all agree that these faets 
exist 

, Whence do t)iey proceea f Such effects must 
.I^Tre an ifdequate cause* rLet any mai^i who thinks 
lujiiself ' competent produce a . theory that will 
adequatj^ly .account for these facts. 
. If you deny . the ■ existence of devils, or their 
commerce with men, then you have to set down 
this dreadful <!iatalogue of siit^ to man's account 
alone, untempted, unstimulated by any foreign 
influence whatever. You make man to be as bad 
purely, o^. }^s own account as we are accustomed 
to regard him with all his disabilities, and these 
Satanic ^^encies added. If that is so, then for 
it^^^es^ecaiLtion of any dark purpose that could be 
invepted in the infernal regions we dou't need 
any oth^r devils ; just call man the devil, and we 
feja^e devils' by the. million, in tho body ;and out of 
^'body. • 

So, my friend, you see that theory won t fit the 
facts. > ' 

./If yottr^dntit ike existence of devils, but deny 
the depravity of human nature^ then the question 
%g9^97r~wQuldi (3^^ his holy;4oyat^i(un. 



74 BIBLE THBOBY OP SIN. 

offending subjects to the power of devils, as ife 
find " the world lying in the wicked ane?** You 
know he would not. So that won t work. 

There is but one theory that will account for 
these facts. Though devils '- and - bad men have 
been trying for six thousand years to explain away 
these facts, or account for them oh some oliher 
than the true theory, they can't to this day pro- 
duce a theory that will stand the test of unpre- 
judiced common sense for five minutes; There 
is but one theory that will adeqiiateljr acconht 
for these facts, and that is the theory of the 
Bible, viz: 

1st. That human nature is fallen and cdlrtipted 
by sin ; and 

Snd. Devils exist and have ' access to nnre^ 
newed hearts, and influence over the feeHii^ 'and 
conduct of all who are not saved by'Jesui Chrifet. 
There is one "prince of the power of thid' iEtfr,^* 
emphatically denominated " the devi^*' ' but he 
commands millions of unclean spirits, also bsllled 
devils. . ■- '. ' 

But you say. Why did God permit Satan; to* 
enter the garden of Eden, and why alfo* ttm 
access to our unhappy world ? 

Our business is to ascertain facts> and a^tnt 



WHY ADMIT SATAN INTO THE WORLD ? 76 

t)urselves to themy rather than to push our in- 
quiries into the " tehys and wherefores'' of God's 
administration. Nevertheless, it is pertinent to 
remark — ■ . 

That as man was placed in Eden on a proba- 
tionary trial; and as the smallest measure of per- 
sonal practical holine^ necessary to prepare him 
for his- gl6rified state would enable him to resist 
all tMe rfe'vMs in the universe, it was a matter of 
but litfle consequence whether he be tried by devils 
or sotiie 'othei* tfgency. The same is true of man- 
kiiidnow. 

The p-esence of " the ' old serpent " in the 
gardeti should have operated as a timely gracious 
Warning against' the dreadful nature and conse- 
c[uences of isih. ' - 

'**TKfe- angels that kept not their first 'esfete** 
poifeibly- had nothing- to warn them 'of the dangei^ 
bf an btft the word 'cf God, bnt bur^ first parent^ 
hafl not duly the word of God, but ah example* 
WhenHhe ^ei*pent impertinently obtrudefd tim'self 
into the company of the woman; and dared to 
contradict God's facts, her suspicion shoXild imVe 
been extdib^d at bnce,dnd her wonderfiil perceptive^ 
poweir wofold have enableiS her not only to 
bis diabolical busitiesi wiiJi' her, but also tti'i 



.76 8ATAN*S MISSION AMONG MBN. j 

into his nature and define his person. On such a 
discovery she should have called for the good 
man of the garden, and said, ^' Adam, my ^ear, 
look at that monster of corruption. That is 
Lucifer, but he kept not his first estate^ and oh ! 
what a wreck ! Our gracious Father hath allowed 
him to come into the garden that we might see in 
him the dreadful effects of sin. We'll take the 
timely warning, and never, never sin against God/' 
That should have been the effect then, and that 
should be the effect now. St. Jude uses this 
argument, associating the fallen angels and the 
destruction of the Sodomites, "set forth for an 
example, suffering the vengeance of eternal fire.". 
The old fallen spirit with his wily hosts worketh 
at all God*s children, and their battles with him 
are good for the developm^it of their minds and 
their essential graces, but he " worketh m the 
children of disobedience" only. He can take 
possession of no souls till they " yield themselves 
servants to sin.** Then he " takes them captive 
at his will," and no power on earth can deliver 
them. Very likely the cruel tyranny of Satan is 
a means of driving more souls to seek deliverance 
by Christ than could be aroused from ai> a^ 
disturbed carnal sleep without him. 



SAtAN^S CAWIVES. 77 

But yoii say, •• I can't object to tlie argument 
as to the existence of devils and tlieir power o^er 
sinners, but I don't feel his bondage ; I hftve 
never seen him, nor had anything to do witti 
him." , ' ' 

Not many subjects have the honour of seeing thefr 
sovereign! Grovemment is adniinistered through 
a gr^atfTaHei^ of subo!rdihate agencies. So Satan 
ruies by i direct ** working in the children 6f dis- 
obedience," and also by a great variety of agencies 
— ^bad men, bad women, bad boys and girls, bad 
books, and legions of unclean spirits. 

You think you have *' hothitig to do with him," 
but if you examine, you will find that he has a 
great deal to do with you. If you are indeed free, 
staiid up in the dignity of your loyal holy 
humanity, and say, **rm free, and 111 demoh- 
sti^te it to the world by perfect obedience to 
God*s holy will and commandments. I'll never 
sin agaiiL" 

Try ybur hand, my friend, and you will soon 
find your master. 

I once read of a young man who professed to 
be an atheist, who said he '' did not believe in the 
existence oif God or devils." This young man 
attended a religious service, and two or three 



-78 THB XOUNG ATHEIST. 

Christians agreed together privatdj |to ,pray: for 
hijn. Soou the *^ Spirit erf Truth '* d^me ipto his 
^ark min^y wd he becam^ coaTin^ed that^ t)ieare 
WjSiS a Go(^ and he said, '^ If there .is^. a fiod wh|0 
made me, he must feel an interest in me, and r|l 
.eaU.up9n his name,- ai^d, sei? If I^.will, ran^nmni- 
pate apj^tbing ; tOj Hie. : I.^wept. fw^^y B^f^ fs^ 
tpe^iedL dowp: to pray. toS^p^ an^ ^®FfH PSf^^^ 
kneeg, for r the .first tiwL^ |ip,jny life^ I i^as cpu- 
vMjced that there i& ja devjl."r ., • . ; ., .; . r,, 

jif you doubtit, my fmepd^^^^^^ . . ,, r;: 

It is a dreadful typgto.^ be; "Ji^enj.9aptive^^b^ 
thedeyil at his wifl/V. Abatis to be done?. How 
can the rsinnej* be emancipated ? ; ... , , -: ; 
Let us. turn ^tgain^to the.c^p of f^t]ie jG^s^nejoq, 
aad we shfili not only .see the clear .j^usfrat^pn pf 
fjie^ working of .the?^/ twp[aait2^gQn|stio forces, bujt 
see, also, how deliY^r.ai;5e ^i?ty^b^ ipbt^ne^. . Be- 
hold him|^in an pldt |prax^jyajfdr,j[)yer|oQkin^ 
groping [among the tombs. See the s6ars,.pf. the 
*f chains ; and fetters V with \?hieh ,, )ie, f ^had.^ . heen 
bound, and which he had* "plucke^^^ asjmder^^^^^ 
Hear his hideous ho wrings pf despair !, .,0^1^ \ * look 
at .th;e blood ! . He : is. trying *to^ kill lfdso^e]f^^ ,l^if 
has. no knife, :r^ut .h€(X, "cvittipg^hifla^.^,,^^ 
ston^'' Ppqr zpan, ye.can ^P :notWq^ fpi ,hiin# 



UBfllON OF pEVlLS IN ONE MAN. 79 

We dare uot approach hhn. • Lair* there comes 
Je|9us of; Naza^etk He's in the boat : hell be 
ashflr^m ^ fev mdnuteg. ; 
\''^ol'yQ^ man. in. the tombs. there I ■ Look to 
Ithe s^a,. f (There cc^nes J^si^s^ the man: that <»ists 
piitjf^efy^ls.i; 5^'s looking I^ The « Wood isrjstreamr- 
<uig, IroBfi • the; bruijs^ and cuts oi , r thf^ ; sharp 
^ ston^-" , See his tears. The gracious aittrac- 
tion — desire, faith, and hope^ — ^??gini5 to kindlei in 
his bosom. : • ' . . / 

'Hear him exclaiming, " Oh! that's the uiBSX that 
^asts puli devils ! ; : He'll deliver iqe from these 
[tormentors* ril;gf)[to Je^s." ; \ : -. 
- jHere he comes a^ fast ; he ca^^^ i?un ! Clpt^r th^ 
ifraok !* Dow^ afe tlje feet of Jesii? Ije gpes^ "and 
.TTor^hips him " — ^jrfes^ piteously for help. . : ' ' '■' 
,/.Pear me,, how he screan;ii?! : ghat's that he's 
,saying?. ■ - ; :. " .: :•.: ; / ' 

'' What have I to do with tJjdej Jesus^hou 5oa of 
the Mo6» High Gdd? I adjnre thee by God that 
thou torfneQt'me'noti."' . ; r ,: ; : / ; 

Do yon: call that apenite^ti , ITou say die man 
must be.4runfc,.or fttriouslyipad^' . 

^ Najj.; he is just coming to :hiRiself. ; :JesUSffully 
^pplfecfated his iease. ' - 

What the: poor Cradareiie eixprefised so; forcibly is 



80 ATTnACTtOlJ Alto feEPUtStO*- 

wbat every sinner, in his approaches to Christ to t 
greater or less extent, feels. Here's an important 
lesson for sinners to learn. Many persons truly 
awakened by the Spirit, not understanding this 
complex experience, allow themselves to be duped 
by the devil, who persuades them that it will never 
do for them to go to Jesus while their minds are so 
dark and their hearts are so hard. They must wait 
till they feel differently. 

If the poor man in the tombs had reasoned thus* 
would he have gone to Jesus ? He couldn't get rid 
of the devils himself. He couldn't get their con- 
sent to go to Jesus. The only way for him— ^and 
the only way for any poor sinner— was to take him- 
self up under the attraction of God's Spirit, with 
all his hardness, darkness, and devils, and run to 
Jesus. The Spirit does not give deliverance away 
from Christ, but gives the poor sinner the desire, 
and leads him to Christ. 

Under this gracious attraction theT Gkdaretld 
hearkened, looked, reflected, resolved, ran to Jesns, 
submitted his case-^all desperate as it was-^to 
Jesus and worshipped him. Then the devils cam6 
upon him like hounds of hell. They run up every 
avenue of his heart, try to hold the citadel of his 
8oul, get possession of his feelings and his powers 



THE LEGION Ot t>EVlLS CAST OUT. 81 

of speecb, and cry out against Jesus. But, thank 
the Lord, they were too late. The poor man had 
surrendered his soul and his body to his Almighty 
Deliverer, who, by a word, ejected every devil from 
hfs heart. 

Whether there were numerically a legion of 
devils in the man — ^ten regiments-^-or devil power 
equivalent to that much man-power, as we speak of 
an engine of so many horse-power, it matters not. 
In either case we see how utterly helpless and 
hopeless lihe man was-*- one defenceless man in the 
hands of an armed legion-— and we see how'utterly 
futile the efforts of any man are to get the devils out 
of his heart by any performances of his own. All the 
righteousness of all the Pharisees would not eject a 
devil, but a word from Jesus will clear out a legion 
the very moment any poor sinner surrenders himself 
as did the man in the tombs. See what a sudden 
and glorious change has been wrought in him ! See 
his beaming countenance. *' Joy unspeakable and 
full of glory" fills his soul. The disciples no doubt 
having taken him to their boat, and washed him, and 
given him some clothes, we now see him '^ sitting 
clothed and in his right mind.'' 

When Jesus embarked for Capernaum, the pooir 
fellow followed him to the ship, and begged to go 

G 



82 ILLUSTKATIVE BXAMPI^ES.. 

along with him, " Howbeit, Jesu9 suffered kim not, 
but saith unto him. Go home to thy friends, anfl tedi 
them how great things th^ Lord hath dotie for thee." 
Though left, alone amid his .old ossociatiaDS^* the 
devils could not get possession of him again milasi 
he again rebelled. against God by "yielding hiihiself 
a gerv4Ut to ^an," Tb&l liext thing' we see of; him 
he is going from, town to:t<>wn.aa Ins { own Country 
preachiug Jesus, to the peQt)lefe ^*iaad .alL men did 
marvel^'-.' ..; :./;;: ■,,. :'.:■:• i/v ^j-.:.-) -i-. :;»!•; r\ 
Thouaands of .e2i:ai!aples ofrfthiaj^eoUisSon ofvthi 
forces of light ajnd darkoe^.I In ittheiTpeoiteiitial 
struggle; of sinners hayecome iumder mgr owsfi ofcrnvt 

Vatibn, . .' [ . ■ ■ •.•:;■ ■::■'. ■ hl'^ 

One ortWk) illustratiye eaaes here may.snfiSod,< • 
I was labouribg'ib a is^erlea of religious serVioe&a 
few years ago» in Mam^raneqk^. a suburban town of 
New York city. Thomas Paine spent. a munber of 
years, and finally died, in theneighbofurhodd of tihat 
town. The old people there, to this day, tdl.off the 
horrible end of that enemy of God and his Bibfei 
But during his life there he sowed a crop of iiifi^ 
delity that unhappily did not die with: him. It had 
taken such deep root as almost efiectuially io bkffle 
the efforts of Christian churches there,: for nrfarly 
half a century, Up to the time to which I refer, when 



WOBK or GOD IJ? MAMARANBCK. 83 

« 

I joined haiids Vvith the Rev. Mr. Hollis,the super- 
intendent of that circuit, and we laid siege to the 
fcitadel of infidelity and sin. . God gave us the vic- 
tory, and the vales leading to! Paine's grave echoed 
withjflie: shouts of many scores of new-born souls. 
During that work of God I called one day to see 
aii ex-polioeman from New York dty — a h^dened 
einn&r : about . sevfenty years old: Approaching his 
house, I saw him standing at the gate, and thotight 
bun'ouQ <}f thef most rfepiilsivfe looking old inen I had 
ever seen. But for the fact thftt 3;;had enccfuatered 
smny hard cases before/?^nd'ha4 5t»:gQod brotiie^ with 
me> I; should have been intimidated, I fear, and 
pasi^d <m. ' But I briced up my couraget, and prayed 
that God the Holy Spirit would give me access to 
his heart. Wei sp<i>ke kindly to him,and he invited 
us into his iouse. I approiched his heart cautiously, 
but as directly is I thought I fcotld in safety. As 
I was conversing with him about'the wofk of God 
among his neighbcirit; I tuw Jiim feeling in his 
pocket for a handkerchief to wipe, away his tears, and 
I said to myself, ** Thank God, he's a better case 
than I feared.- ' . . ; 

At length he said, ".I have not been to hear 
preaching for years, till last night, and I've been 
thinking I am like that wicked old captain you 



84 OLD POLICEMAN OP NEW TORIt. 

inpntl()rie<l in your sermon, only I tbink I am a great 
cUiftl worse than he was." 

I Te granted us permission to pray with him, and 
we left him weeping in sorrow for sin. 

At the next service I saw the old man in my 
audience, .and during the prayer-meeting, after 
preaching, I spoke to him, saying, " Father R ■ , 
liavo you any objections to be reconciled to 
God?" 

"No, I can't say that I have; but Ican*tgo 
forward to that altar." 

" Gk)ing forward to the altar of prayer won't save 
you ; but as you have been a public sinner against 
God, it is quite appropriate that you should pnb^ 
Holy confess and renounce your sins ; and in thus 
avowing your purpose to seek G^d, you put your- 
self in the way of receiving instruction, and of en- 
listing on your behalf the sympathies and prayers 
of God's people." 

" Well, it may be all right, but I never can go 
there feeling as I do. I feel wicked. I can scarcely 
restrain my feelings of anger and contempt at this 
whole proceeding. I never had any special dislike 
for the Methodists before, and 1 can't account for 
this extraordinary bitterness and hatred I feel against 
them." 



HIS REPULSIVE DIFFICULTIES. 83 

" And yet you feel a strong desire to give your 
heart to God, and be saved from your sins ? " 

" yes, I would give the world, if I had it, to 
have my sms forgiven." 

I then explained to him the nature of this terrible 
repulsive force that was driving him almost to des* 
peration, and assured him that if he would yield to 
the attraction of grace, and walk after the Spirit, 
he would lead him [to Jesus, who would cast the 
devils out and renew his heart. 

" Do you think so ? " inquired he in surprise. 

"Yes, Father R— — , I know it. I know it 
from my own experience, and the testimony of 
hundreds of persons whom I have seen thus come 
to Jesus." 

*' I don't see any use in going there vrith a heart 
full of bitterness and cursing: it would be but 
nw^kery and not worship. I can't pray, and it's 
no use to try," 

**I don't see any use in .your allowing Satan to 
lead you away from Christ down to hell, when he 
has s&ot }us Holy Spirit to your heart to show you 
your guilt and bondage, and lead you to Him who 
alone can save you. If you can't come tp Jesus 
now, whajj have you to hope for if you * do despite 
pQ t^e Spirit of Oodv^nA persist i|i mV' 




86 niS DELIVEBANCE. 

** You seem very confident, but I don't see any 
possibility of relief, feeling as I do." 

" You are not expected to understand bow God is 
to do bis saving work. It is enougb for. you to 
know tbe fact that if you will * come to tim '■ be 
* will give you rest.' •' 

" Well, I know I shall perish if I remain inHns 
state, and though it is against my feeling; and I 
can't see that it will do me any good, I'll take your 
word for it, and try to do the best I can."' He 
knelt at the altar of prayer, and tried to repent 
of his sins, arid ''believe in the Lord Jesus Christ." 
But more than half his time there w&is spent in 
talking about his hardness of heart, and the ittipoi^ 
sibility of relief. At the close of the service he tv'as 
still dark, but felt enfipuraged to persevere. Next 
night he was forward again, and in his istrnggles 
Satan seemed sometimes almost to ** tear him**' with 
rage against Christ. The third night he came for* 
ward he was " delive^edfrom the powel* of dfitrkness, 
and translated into the kingdom " of Jesti^.' tlti^ pub- 
liclytol4 the people what God tad 4oiief6r i& soul. 
He led a new life in the sweetest UbeiffynDflhe 
ehildrenofGod. ^ :..-:::. 

I was preaching on this subject one d^y, ata 
camp meeting in Canada West, and hdving^cbt;^ 



THE BRITON OF CANADA. 87 

plained the bondage of the sinner, and Christ's 
offer to rescue enslaved souls, I said, " These are 
demonstrable fects. God's Gospel delineations of 
human guilt and bondage have their demonstration 
in your experience, and God's saving facts are de- 
monstrable by every one that will a<5cept his terms 
of metoy.' He does not put any sinner upon a train 
of tnetaphysicd argumentation to find out the 
truth, but says—* Prove me and see ; ' * Taste and 
gee that the Lord is good ; ' * Come ' and eat, *for 
all things are now I'eady.' - 

* • ^* Who m this vast assembly will honestly con- 
fess his sins, and prove the truth of God's invitatiotf 
and promise ? " 

A tall flne4obking man arose and responded " I 
will." He' came forward at once and knelt 
down and engaged^in prayer. 

In reply to my einquiries personally, he said, " I 
have but very little etnbtional feeling on the sub- 
ject, but lily judglnent is convinced, and T have 
accepted the challenge of the minister to prove the 
truth for mySelf, and have made up my mind to 
*seek till I «nd'^ mercjy;' ' ; 

He did lidt obtain peace ^ith God at thitt service. 

At the evening prayer-tieetmg of thef sanie dajT 
lie catne- proniptly fonyarc| agait)^ as a seeker; i^d 



88 TUB BRITON S TESTIMONY. 

after the sti*uggle of about an hour, with head up^ 
and countenance radiant with light, he exclaimed, 
'' Bless the Lord, my soul, and all that is within 
me bless his holy name f* He had believed and 
was saved. 

Next momiug, in presence of a large audience 
he arose and said, ^' Friends, I wish in all humility 
to tell you, for the praise of God, what he has done 
for my soul. I have always boasted that I was a 
Briton, a free Briton, but yesterday I found out 
that I was a poor slave — a slave to that worst of 
all masters, the devil. Last night, glory be to 
God, I was emancipated from the slavery of sin 
and Satan, and this morning I am a free man — ^a 
free man in Christ Jesus my Lord; none the less 
a Briton, but also a fellow-citizen with the saints 
and of the household of faith. Glory to Jesus ! " 

Three months afterwards I spent a night in the 
house of the same man. Found him to be a well-r 
to-do magistrate. He told me that he had been "^ 
happy in God every day since his conversion at the 
camp-meeting, except one day he •' was in great 
heaviness through manifold temptations,'* but cried 
to God for help, and got a " brighter evidence of 
God's favour than ever before/* 

I may just remark further, my friend, thftf thfi 



BAVING BBSOLVB* 89 

giracious inflaence of the Holy Spirit is adjusted to 
the laws of our intellectual and moral constitution. 
He sheds light into our understanding, and im^ 
parts; awakening power to the conscience, but 
leaves us free to '' walk after the flesh *' with its 
repellant forces, or to '^ walk after ^e Spirit,'* 
under his attractive drawingis. 

As a matter of emotional consciousness the re- 
pulsive forces may seem much stronger than the 
attractive, but God is in that apparently feeble 
desire in the penitent's heart. If you feel it, my 
friend, don't quench it ; let the language of your 
heart be— 

'' ril go to Jesus, thoagh my sins 
Like mountaiiis round me close, 
I know his courts, I*U enter in 
Whatever may oppose. 

''Prostrate Til lie hefore his throne 
And there my sins confess ; 
I'U teU him I'm a wretch undone 
Without his sovereign grace. 

** I can but perish if I go, 
I am resolved to try. 
For if I stay away, I know 
I shall for ever die." 

As you approach the mercy seat tliiB 




90 ACCEPTING CHRIST. 

wrought desire will well up in your heaart stronger 
and still stronger, till you are enabled to surrender 
to God, and embrace Christ as your Saviour. The 
repulsion also will be increasingly stirred- in its 
bitter enmity to God, till Satan is ejecti^, and sin 
subdued, by the mighty Jesus ymi embrMe by 
faith. 



-J 



BBPENTANCE : CONTINUED/ 

My dear FBiBND-p^Having exjdamed the peni- 
tential struggle oi thesiniiei' in its'ifelation to carnal 
and Satanic forpes, T wi]l npW^^^ try to 

show you its relation to the law* :: If you consent 
to walk after the Spirit, he will lead you first to 
^buni'Slniai. THeiie in the \irild wjStes of dest^i- 
'tion 'ydu*U ^tind't^ ttukders ffll^ yoii with'aWe 
fend terror. Its fegal iightningd ' wilf ^lajr tipoh 
your conscience till aU'|)r6tir bieatitlftil 'seilf-ivrouglit 
robes of righteouSneiss ai^e utterly 'cdnSnitted.' ''■'■'■'> 

H6 will Mti 1^^' you to the 'jgarden;of Geftti^ 
seinane.. Iii6re yott'beHdld ithe G^^ Inaking 

up his reckbning t^^^ tli^ Kdw ; ybti fear hiin ex- 
clairfiy**^ I*ktlier, i^ &6}i'hd' vMng, remov6 this ctip 
fior^^-ia^tn^ iiixt UMi bb 

^r^iiiove th^^ kpi'^m^Hh iim idic^i^te 




93 LEGAL COMPLICATIONS. 

is '^ strengthening him *' to endure the heavj curse 
of the law he hath assumed on our behalf. Now 
his agonizing cries pierce your inmost soul, while 
" his sweat as great drops of blood " falls to the 
ground. There you see the ^^ exceeding sinfulness 
(if sin,** and learn to loathe it. 

The Spirit next leads you to Calvary, and you 
hoar one say— 

** Sco the Lord of glory dying, 
Boe him gaiping, hear him orying, 
Sec hit burdened bosom heave ! 
Look ye sinner, ye that hang him, 
Lodk how deep your sins have stung him, 
DyiTig sinner, look and live ! " \ 

You there hear of life, but you see nothing Int 
death. You learn that ^^ Christ hath redeemed ns 
from the curse of the law^ being made a curse for 
us.*' You feel the dreadful curse of the law, for 
your own sins close in upon you like the pall of 
death, and you wonder if you can have life through 
Ilim who died for you — when, lo ! the legal fire 
that consumed his sacrificial offering to the death, 
now blows upon your soul till its carnal cohesion 
to the world is dissolved, and now '' tihe Spirit's 
two-edged sword ** '* pierces even to the dividing 
asunder of the soul Mid spirit;| aqd of (he joints 



BAPTISMAL MRE OT JUSTICE. 93 

and marrow,"* and instead of relief from Calvary, 
you are thus " crucified with Christ/' Now you 
begin to understand the preaching of John the 
Baptist, when he says, " and now the axe is laid 
unto the root of the trees : therefore every tree 
that bringeth not forth good fruit is hewn down, 
and cast into the fire " — " He that cometh after 
me shall baptize you with the Holy Ghost and 
with fire." You learn that the application of the 
law of justice, whether to nations or individual 
sinners, is part of the Spirits work, " whose fan is 
in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the gamer, but he 
will burn up the chaff with unquenchable fire." 
The words of Jesus then fall on your ears with 
terrible effect — " Ye shall indeed drink of the cup 
that I drink of, and be baptized with the baptism 
that I am baptized with." As the cup could not 
pass away from Jesus, neither can it pass from us 
except we drink it. If he had not borne the curse 
of the law for us, this legal fire would consume us 
for ever. The baptismal fire of justice which con^ 
sumed the sacrificial offering of our Great High 
Priest on the cross, consumes ns tfll " our old ma 
is ciTcified with him, that the body of sin migl 
be destroyed, that hencdTorth we should not ieifi* 



94 CRUCIFIXION OF CARNAL NATUBE. 

sin." "Therefore we are buried with Christ- bj 
baptism unto death.*' 

Christ*s death was not to exempt us from our 
appropriate measure of this fierjr baptism with 
which he was baptized, but to render it a '^ godly 
sorrow working repentance to salvation/* instead 
of an " unquenchable fire/* consuming the guilty 
Boui for ever ; that " sin in the flesh/' on which the 
sullering Christ passed sentence of death, should 
be destroyed, and the sinner saved, and ^^th^t like 
lus Christ was raised up from the dead bythegloty 
of the Father, even so we also should wsdk in new- 
ness of life." Hence St Paul* says again, '^ I am 
crucified ; nevertheless I live ; yet not I, but Christ 
liveth in me ; and the life which I novv Hye in the 
flesh I live by the &itb of the Sou of God, who 
loved me and gave himself for me." 

This crucifixion, death, and burial with Christ 
does not impair the keen consciousness and vigour 
of che immortal mind of man. It will rise unim- 
paired above the mortal wreck of the body, and it 
unsaved, will endure the " second death" for ever 
unextinguished and inextinguishable. 

When a sinner is thus crucified under the law, 
" and buried with Christ by baptism into death," 
his tearful eyes are upturned to Mount Zion : and 



" BURIED WITH GHRIST." 95 

lo ! he beholds his risen Jesus in: hiiS mediatorial 
robes oa " his holy hill of Zion." Now he hears 
the voice of the Holy Spirit in his heart, saying, 
*/ If thot^ shalt confess with thy. mouth the Lord 
f esus, £^nd shalt believe in thine heart that God 
hath raised him from the dead^ thou shalt bo 
saved." In the fact of the resurrection of Jesus 
h^ has the demonstrative proof that God hath ac- 
oepted his " sacri^ce of himself '■' on behalf of 
sipneji^s; and the great mission of his life and 
deathylboth as it relates to Jhe removal of legal 
difficulties,, and the provision of salvation, free and 
full, for the. world, was iaccomplished. •; Now the 
rken Jesns hath become die mediator between 
God- and man, the ever-living Almighty Saviour 
of all who come unto God by him', "who was 
delivered for. our offences, and was raised again for 
ouj* justification." While the poor sinner, in utter 
self-despair, is thus looking to Jesus, " believing in 
the Lord Jesus Christ,'' "the Spirit of him that 
raised up Jesus from the dead;" and who' will 
ultimately . '^ quicken the mortal bodies of his 
saints," suddenly quickens his dead soul, he is 
"saved;" *' reconciled: to. God'V thiough faith in 
the crucified and risen J^us. " Thereforej we ar 
buried with him by baptism into 4ea(Jh ; that 




96 BAPTISM OF THE SHRlT. 

as Christ was raised up from the dead by the gloiy 
of the Father, even so we also should walk in 
newness of life." 

This "baptism of the Spirit and of fire*' em- 
braces, in practical effect, the baptismal tows of 
that Sacramental ordinance; but to appropriate 
all this as merely a tyi)e of the outward applica- 
tion of water is as great a mistakiB as that the 
symbols of the Sacrament of the Lord s Sapper 
embody the "real body, blood, and divinity of 
Christ." The Sacrament of Baptism should not 
be neglected, but should never be substituted for 
the essential inward work of the Spirit, in the 
crucifixion of " the old man with his deeds, and the 
putting on the new man,'' of which it is an outward 
sign or symbol. 

Some teachers ignore the doctrine of repent- 
ance ; but the grace of repentance is one specific 
end of Christ's mission. " It behoved him to 
suffer and to rise again, that repentance' and re-^ 
mission of sins should be granted to Israel :^' and 
the duty of repentance was the first great burden 
of the preaching of John the Baptist, of Jesus, 
and his Apostles. "Jesus came into Gralilee 
preaching the gospel of the kingdom of God, and 
saying — The time is fulfilled, and the kingdom of 



THE PttBACHlNa Ot RfiBEiTiANCJa- 97 

God is at hand ; repent ye and believe tbe Gospel.'* 
In St. Paul's farewell address to the elders of 
EphesuSy at -Miletus, he said, in mference to his 
ministi'ations among them, '*by the space of three 
years, I kept back nothing that was profitable^ 
unto yon, but have showed you, and have' taught 
you publicly, and from house to house, testifying, 
both to the Jews, and also to the Greeks, repent- 
ance toward God, and faith toward our Xord 
Jesus iChrist." . i 

But, my dear friend, I would have you to un-i 
derstand, distinctly, that in all this fiery ordeal of: 
repentance we have described, there is nothing 
meritorious on our part. "Though I give all my 
goods to feed the poor, and though I give my body 
to be burned, and have not charity," or the renewrr 
ing love of God in ray heart, which I obtain: 
through, faith in Jesus, " it profiteth ine nothing."; 
There is but Vone sacrifice for sins." •>•?' .^ 

The practical end or object of i^pebtance isf 
simply unreserved submission to God s will, ;a con- 
sent tbi^t he take out of our hearts everything op*f 
posed to his will, though as dear, to our carnat 
nature as a '* right eye or right hand," and freely 
accept his will as the rule of our lives. ..Hi^.will 
is perfectly right, and perfectly consistent with ouc 

II 



98 PRACTICAL EISD OF BSFEKTANCE. 

best interests here and hereafter for' ever, embra- 
cing every legitimate relation, duty, and privilege 
of life. He does not require any soul to give, up 
something for nothing, but to renounce all sin, 
because it is rubbish and death, to make room for 
the *' gift of God, which is eternal life through 
Jesus Christ our Lord.'* If >*for the kingdom 
of God " a soul is called upon to make a sacrifice 
of that which is legitimate in itself and dear to 
him, God provides the most munificent indemnifi- 
cation, '^even an hundred-fold in the present time, 
and in the world to come everlasting life." ' 

It is a great shame to humanity that the Holy 
Spuit finds it necessary to lead us through the 
baptism of fire before we will submit to- God*s 
will ; but such is the fact. . Just at that point of 
submission — whether with many tears, or no tears 
at all — whether by ten years' or ten minutes' re- 
pentance, it matters not as to time — the sootier the 
better — ^the sinner may *^ believe," and be *^ saved." 

Saul of Tarsus endured this crucifixioh on hSs 
way to Damascus, and was buried by this biipfll^ 
into death for three days, till his prejudice, pridd^ 
self-righteousness, and all things in which he 
gloried were consumed, and from the depths of 
utter self-despair, under the teaching of Ananias) 



TIME llEQUlftBD.i^Otft REACHING IT. 99 

he accepted in Jesus Christ " the power ot God 
npto salyation." Upwards of thirty years after* 
waixis, St. Paul) referring to this momentous 
period of his life, speaking of the things whereof 
he gloried before, said~'^ But what things were 
gain to me, those I counted loss for Christ. Yea, 
doubtless, and I count all things but loss for the 
exceHetocy of -the knowledge of Christ Jesus my 
Lord; for whom I have suffered the loss of alt 
things, and do count them but dung, that I may 
Mfivi Christj and be found in him, not having mine 
own righteousness, which is of the law, but that 
which is through the faith of Christ, the righteous- 
ness which is of God bv faith." The three thou- 
sand Souls saved on the very day the Hofy Spirit 
descended and commenced his great work of savt 
ibg' the world, reached this essential point of sub- 
ibissiofi under th6 preaching of a singte sermon. 
** When they heard this" — the gospel of Jesus — 
**they were pricked in their heart, and said unto 
PeJter and the' rest of the apostles, Men and 
bfethteti, what shall we do ?" Wonderful as was 
this power of the Holy Spirit, it was 'not coercive ■ 
bnt perfectly adjusted to the laws of their int^Wett* 
tu'al and moral constitution, lliey were enlightened 
and awakened, and cried out in the bitterness i 



100 ILLUSTRATIVE BKAMPLBSi 

poniiential sorrow, " Mea and brethrto, what shall 
we do 1" Suitable instructions were addressed to 
their understanding and heart, and thiee thousand 
ot them " gladly received the Word " which was 
the basis and medium of their faith ; thus repent*- 
ing, they believed ; and receiving the Holy Spirit 
in his regenerating power, were baptized, and thus 
publicly admitted into the visible church of Chiist, 
and all in the space of a few hours. So under St 
Paul's first sermon in Antioch in Pisidia, " when 
the congregation was broken up, many of the 
Jews and religious proselytes followed Paul and 
Barnabas ; who speaking to them persuaded them 
to continue in the grace of God." They must have 
received the grace of God, or they could not be 
persuaded to continue in it. 

'^And it came to pass in Iconium, that they 
went both together into the synagogue of the 
Jews, and so spake that a great multitude both of 
Jews and also of the Greeks believed.'* 

So also in Philippi multitudes were saved in a 
very short time. There was Lydia, ^' whose heart 
the Lord opened, that she attended unto the 
things which were spoken of Paul." She not only 
heard them, but "attended unto the things'* — . 
yielded prompt obedience, and the result wa3 i^tt 



EFFECT OF ST. PAUL's PBEACHING. 101 

was saved and baptized that day, and took the 
preachers home with her to abide. 

So the jailor, when by a combination of provi- 
dential circumstances, the Holy Spirit "reproved 
him of sin," and revealed to him his bondage and 
condemnation, he cried out, '^ Sirs, what must I do 
to be saved?" Did St. Paul tell him to learn to 
read the Scriptures, treat the prisoners better, and 
lead a new life? Nay, he knew his heart was 
csorrupt, and. that he never could improve his state, 
uor could he by any means remove the death sen- 
. tenoe of the law from himself, but he 'saw that he 
had reached this essential point of submission, and 
hence said to him, "believe on the Loi-d Jesus 
Christ, and thou shalt be saved, and thy house.^* 
He did believe, "and was baptized, he and all his, 
straightway." 

So also under St. PauFs. sermon on *' Mars' 
Hill certain men clave unto him, and believed : 
among whom was Dionysius the Areopagite — one 
of the judges of that celebrated court — and a 
woman named Damaris, and others with them." 
And so in Corinth, and wherever they went ** the 
Word of the Lord had free course and. was 
glorified " in the salvation of sinners. 

WJiep Go4'§ WBi§ters and people si^lfj^lj! 




102 ST. Paul's theory. 

phetio unction of the Holy Spirit and dearlj wit* 
ncss to '* the truth as it is in Jesus," St. Paul tells 
us plainly the eftect upon sinners. " If all prophesy, 
and there come in one that believeth not, or one un- 
learned, he is conyinced of all, he is judged of all: 
and thus are the secrets of his heart made manifest: 
and so falling do\vn on his face he will worship God, 
and report that God is in you of a truth." Here is 
the case- of ** one unlearned " — a poor heathen who 
never heard the gospel before, '* or one that believeth 
not"— though he had heard it, he didn't believe 
it, — under the teaching power of thie combined tes- 
timony of Jesus' witnesses, convinced of the truth of 
their statements, and as a consequence " is judged " 
through the application of the law by the reproving 
Spirit of God, " and so falling down on his face"^— 
tlien and there, " he worships God," and finds sal- 
vation, so as to be able as a personal Witness " to 
report that God is in you of a triith." This is not 
given as an isolated case, but as an illustrative 
example of a rule that is applicable under the con- 
ditions specified by St. Paul, to every age and nation 
•• till every knee shall bow and every tongue ^confess 
that Jesus Christ is Lord to the glory of God the 
Father." ' • , 

But, my dear Friend, however long or short the 



YOUNG MAN IN MELBOURNE. 108 

penitential struggle of the sinner, this point o^ 
Bubmiasion must be reached before he can in the 
gospel saving sense, ^^ believe on the Lord Jesus 
Christ" 

Jesus did not come to save us in our sins, but from 
our sins ; not against our will, but with our free 
consent ; to receive him, therefore, as a Saviour from 
sin, implies in the nature of the case our hearty con- 
sent to a divorce from sin. Yet such is our carnal 
capriciousness, blindness, stubbornness and pride 
that we vrill not submit to this simple principle 
of righteousness till we are slain by the Spirit's 
legal sword. 

A mani in Melbourne was seeking pardon for 
days, but "could get no relief. Many of his friends 
wondered why, and they seemed almost disposed 
to charge (S-od with " slackness concerning his 
promise." 

Fihally he called on me privately and said, " I 
know the difficulty in my case. Some years ago 
my Wages were not equal to my imaginary wants, 
and I ventured occasionally to take a shilling from 
iay master's ihoney. A great deal of cash passied 
through my hands, and I knew he .nfe^rtlp vrouW 
know it, and thought it asmclll -tttttV 
all aboat twenty pounds. WhlsA^ 




104 BESTITQTION. : 

the Other night about restitation I saw at once that 
I never could be saved till I 'gave again that I had 
robbed.' I will make restitution ; I am thankful to 
say I am able to do it, and will pay back thirty 
pounds for the twenty I have taken, but I want to 
know if I will have to confess the theft to my 
master. I am still employed by the same man, and 
he has entire confidence in me, and I can return tbe 
money as I took it, without his knowing anytlung 
about it/' He then explained to me some peculiar 
facts in regard to his family and business relation- 
ships. 

I replied that under ordinary circumstances, and 
in all cases when the injured party had knowledge 
of the fact, a confession was an essential part of 
the business, but I believed th^re were cases in 
which a confession of that sort might do serious 
damage, and when no principle of justice required 
it, I believed the restitution without the confession 
would meet the demands of righteousness. I 
thought under all the circumstances of his case tbe 
restitution without the confession would be suffi- 
cient. He did accordingly, and found peace with 
God that day. 

But anothei man in Victoria who had dishonestly 
appropriated ope hundred and fifty pounds of bi3 



YOUNG MAN IN COBNWALL. 106 

neighbour's, monej, and slandered and abused him 
besides, could find no relief at onr altars of prayer, 
till he had not onlyarranged the matterof restitution, 
but made confession, and, so far as he could, repaired 
the damage he had done to the reputation of his 
neighbour. He wrote him a letter,asking his pardon, 
and requesting . the injured man, who forgave him 
freely, to make any use of it he thought proper for 
the reparation of the injury he had received by 
^ fake witness.'* 

A young man in Cornwall came ou(^ avowedly 
as a seeker of salvation, and wept and prayed aloud 
for hours, but could get no comfort. 
: A friend of mine, knowing something of his home 
jrelati<Hiship8, said to him, ^^ Christopher, is it all 
. right with you at home ; are you on good terms with 
your mother?" 

"No, I haven't spoken to her for three 
months ! " 

! .** Now, Christopher, you must ♦ leave thy gift at 
-the altar, first go and be reconciled to thy mother, 
and then come and ofier thy gift.' If it was possi- 
IMe for you to weep your eyes out, you could not find 
{ieace with God while you cherish an unfoi^viDg 
spirit to your mother. Jesus says ^Forgite if tjnp ^ 
have aught against any, that pur F^ber^Iibiiririf^ '^k 



106 BBCONCILBD. TO HIS MOTHER. 

is in^ heaTeii maj forgive jxm ; ,for if ye :do hot' in 
your hearts forgiTe mea their trespasses, netther 
;mll.y6ur Father which is in heaven forgive ybt 
yoiir trespasses.' ' If you will. go and be reoonciled 
to your inother, I will go withyori if yon Vist?* 
Christopher consented, and when they got to the 
young man's home, which was nelr the chapel,' the 
father mpt theih at the door, and my friefnd ' said 
to him, ^^ Here's Christopher \ he has been seeking 
salvation at the meeting, and can't' find if till he is 
first reconciled to his mother, and he has come for 
thai purpose.** : '•:■'. 

" Come in, my son," said thb'father^ -".come in?' 
The mother was called ^ - the ihother anii : sboi 'em- 
braced each other and. wept, and- he asjoed; her 
pardon," he then dropped on his knees: ^nbmifted, 
believed in Jesus, and found p6ace with iCrod 
strai^ht^v'ay.: ! = . * ; . . ' j xy ■ 

I mention these cases simply as ilfusfrative 
exaiB^tes • of a ' vast variety o£ \ hiiidrabces: which 
often prevent: sinbers from' submitting Itheniselvbs 
to God- ■ ' :: ; : ' 

Any dislodged idol in the heart, any chorishied 
bosom -ilin; any ib^ntal reservations whdtever, will 
preclude the fact of your submission, and hence 
preclude' the' possibility of believing ■ nirto sal?(i- 
tion. 



BEPBNTANCB A THING OF THB HEART. 107 

Seeking merely as an experiment vDl not clo 
either. : 

Th^ must be an honest confession, and renun- 
ciation 6f sin, and an unreserved consecration of 
beart tod life to God for time and for eternity. 

Bat you say, "How do you reconcile all this 
loing, especially in the matter of restitution, with 
the doctrine of present salvation by faith ? " 

God . is very kind, and will do every thing con- 
sistent #ith the law of righteousness to meet the 
peculiarities of every case. Sin is a thing of the 
b^t; repentance, believing, and holiness are thing^ 
bf the heart. This baptismal ordeal we have de- 
scribed has mainly to do with the heart. To be 
sffectita it must lead the sinner to give up all 
nnriglitfeousi heart-principles, and adopt right ones. 
Where this is- the case it will manifest itself in 
krtWfird '*' fruits meet for repentance.'* In the 
fnatler of restitution, for example, the moment the 
sinner submitis, and believes, he will obtain pardon ; 
but Ae overt act of restitution may be delayed till 
be is able to fulfil it ; and if he has not the ability, 
mtf eaiinot acquire it, his inability will not vitiate 
the righteous principles of his heart, or work a for- 
ieitnre of the saving mercy of God. For example, 
ibiere was the case of the little publican Zaccheus. 
Concealed in the boughs of a " sycamore tree " on 



103 THE LITTLE PUBLICAN. i 

the road from Jericho to Jerusalem. He thought 
to get a good look at the great Teacher without 
belD^ observed; but as Jesus came underneath, 
and the curious publican was straining his eyes 
to discern some wonderful attractions in his person, 
he stopped— ah ! a rare opportunity for seeing him 
—and looking up, said " Zaccheus ! " — dear me, 
didn't it strike hini-^" Oh ! this is the all^seeing, 
all-knowing One. He knows my name, my heart, 
he is Messiah ! *' — ^^^Zaccheus,make haste and come 
down, for I must abide at thy house." And he 
made haste^ and came down, and received him joy- 
fully, and in the exuberance of his penitential 
honesty he " stood and said unto the Lord — Behold, 
Lord, the half of my goodi I give to the poor "— 
restitution to God on behalf of his poor—" and 
if I have taken any thing from any man, by false 
accusation,'' making false tax returns and pocketing 
the diifereuce — " I restore him fourfold." ** And 
Jesus said unto him, This day is salvation come to 
this house ; for the Son of Man is come to seek and 
to save that which was lost.*' Zaccheus had not afl 
yet paid a farthing, but Jesus knew his hearty. 9ffd 
gave him salvation on his prompt heart ohe^JfOjW 
and faith. This baptism of fire, as before stat^ji^ 
only dissolves the carnal cohesive power :e/ lN,Pt,^ 



eONVlfitiSlOll OP PhlBNDt* iStANfiERS. 109 

utterly consumes the filthy rags of self-righteous- 
ness. The immortal spirit of man, which will stand 
the ordeal of death and the issues of the judgment, 
is unimpaired by this crucifixion ; but stripped of 
every other hope, it clings alone to the risen Jesus^ 
and is raised with him into a new life, and the new 
relation of a *' fellow-citizen with the saints and of 
the household of God." Sometimes, to be sure, this 
ordeal in a measure suspends the action of the 
animal functions, and the subject lies apparently 
dead for hours. I have seen a number of cases of 
this sort. 

The Rev. Peter Turner says it was very com- 
mon among th6 Friendly Islanders. In a letter I 
recently received from him, he states, "I have 
seen as many as two hundred penitents lying at 
one time aipparently dead. Their recovery was 
usually indicated first by the motion of their- lips^ 
and by expressions of joy and praise, such as 
" Precious Jesusl" " My Sitviour !" '' Glory to 
Jesus^ he's pardoned my sins!" ** Why did you 
bring me back to life ? I don't want to come back to) 
this bad world- I want to go and live with Jesus 1'^ 

Many suc|i cases occurred ip 
ing in the north of Ireland 
pally among the FfesbyterimuSt 

X 



110 VARIETY OF MANIFESTATION. 

But usually persons with some mental disGipline, 
who have been accustomed to see and hear these 
things, are not the subjects of despair so deep, or 
emotion so strong. There is, in the experience of 
such, an intelligent, deliberate surrender to God, 
and a grateful acceptance of Jesus Christ as' their 
Saviour on the faith of God's record concerning 
him; as quietly, as we may suppose, Lydia was 
saved. 

The variety of outward manifestation, both of 
" godly sorrow for sin," and the joys of sins for- 
given, is owing mainly to a variety of causes in 
the constitution, tempers, and habits of the indi- 
vidual subjects. They are incidental and not 
essential. The essential thing as I have, shown, 
is the effective thing — '' submitting," *' believing," 
"receiving the end of our faith, even.tbe salvation 
of our souls." 

Allow me, my dear fnend, to advertise you of 
the fact that, from this rugged route -along which 
the Spirit leads the awakened sinner from Sinai to 
Gethsemane, Calvary, and Mount Zion, there are 
many by-paths that lead to the Dead Sea of utter 
destruction. "Gehenna, itself, where the worm 
dieth not and the fire is not quenched," is just at 
the lower extremity of Mount Zion. Unless we 
stick to our guide-book — the Bible—and walk 



DANGEE, OF. KEJECTIKQ LIGHT. 1 11 

Steadily aftfer our hejtveulj guide — the Holy Spirit 
T— we are sure to get lost and " stumbje on the dark 
mountains.'* Hence the admonitk)n of Jesusj 
'■ Walk while ye have theli^ht, lest darkness co^le 
upon you; for he that walketh in darlqpiess 
knoweth not whither he goeth." *' While ye 
hiave the light, believe m die light, that ye 
may be the children of light:'* To refuse to 
walk after the Spirit as did ; Felix and King 
Agrippii, or; wantonly compromise with sin as 
did Herod Antipas, or blindly wander off ia the 
paths of self-righteousness, so clearly defined by 
St Paul, as did the Pharisees of old, and as do 
millions of formalists now, is not only to lose the 
light, and walk in darkness, but sadly to injure, and 
finally destroy their spiritual power of vision. The 
enlightenment of the world does not depend simply 
on an elhaustless source of lights but also on the 
power of vision to receive it. A man in Sydney 
had diseased eyes, and could not endure much 
Hght. One night, while some kind of an applica- 
tion utras being made to his eyes, he said, "^ Ijight 
the candle; it has gone out/' *<No, the candle 
Is burning." ^ It must be out, it is all diu^kness/* 
Alas ! his eyes were out ; his power of visioB ^ils' 
gone. "^If our gospel be hU^ivik \ 
that are lost "—by refusinflr or- 




112 tHE tATAt ^ iVt." 

after thd Spirit-^" In whom the God of this World 
hath blinded the minds of them which believe not« 
lest the light of the glorious gospel of Christ, who 
is the image of God, should shine unto them.**^ I 
do not believe that God arbitrarily or vindictively 
withdraws his Spirit from anybody. It is when 
the sinner persists in unbelief and rebellioo, till his 
spiritual receptivity is destroyed, and he is hope- 
lessly ^^ joined to his idols " that God says to his 
Spirit, " Let him alone/* '* Except ye repent ye 
shall all likewise perish *' is the solemn warning of 
Jesus ; but the di^eadful consequences of refusing 
to repent, to accept the only remedy, and Saviour 
of sinners, represented by the word " perish," are 
inherent and self-entailed ; relating to the moral 
condition of the perished sinner, rather than to 
God s administrative act of cutting off such a souL 
The dreadful leprosy of sin in the soul is con- 
tinually eating out its spiritual susceptibilities^ till 
finally they are dead — the soul perished. The 
poison of the fiery serpent has diffused itself 
through all the life currents, and the soul is now 
" past feeling, having given itself over unto las- 
civiousness, to work all uncleanness with greedi- 
ness.** • 'ro 
Bambliog through the. park Ian Is at Shape 



DEAD TREES— PERISHED SOULS. 113 

Casde in Ireland, I stood at the root 6( a beauti- 
ful ash tree, and looked at it till I trembled, aiid 
said " Alas ! poor sinner, he's gone." In the early 
life of that tree, a little ivy crawled out from beneath 
its roots, and insidiously entwined itself around the 
body of the sapling; for years they grew together, 
and the stately tree seemed to luxuriate in the 
green foliage of the ivy. But in the course of 
lime the ivy drew so largely on the vital resources 
of the tree, from earth and water, and so tightened 
its tenacious coil, as to obstruct the sap vessels^ 
The noble tree declined, lingered long, but got no 
relief, and finally died. When I was there it was 
quite dead, and only remained to be plucked upi 
by the roots. All the skill of all the gardeners, 
with all the fertilizers of the earth, and dews and 
rains of heaven, would fail to make that tre6 
grow. ' 

The fatal ivy of sin is in your soul, my friend ; 
you can look within and read the sad story better 
than I can tell it. It must be destroyed by God's 
only remedy' or it will destroy you. 

When a soul thus perishes, what can the 
righteous God do with it ? Such a soul could not 
endure the presence of God, and the purity of 
heaven. It cannot in justice to society be allowed 

I 



1 14 THE VALLEY OF HINNOM, 

to remain on earth. '' God is long suffering to 
usward, not willing that any should perish, but 
that all should come to repentance;** and hence 
spares the sinner to the great detriment of society, 
as long as there is any hope in. his case ; but when 
he finally perishes, in justice and mercy to society, 
the moral nuisance must be removed. This view 
of the subject is clearly sustained by the Saviour s 
standing type of hell, the Valley of Hinnom, or 
" Gehenna," the receptacle of all the filth of the 
city of Jerusalem. What was cast into the Valley 
of Hinnom as food for the worms and consuming 
fires ? Nothing that could be turned to any useful 
account. If a horse should die in the city it 
would not do to leave him in the streets to diffuse 
efiSuvia and breed a pestilence. It is no use now 
to talk about the former beauty and value of the 
animal. He's dead. You can't even keep a dead 
man in your house, though the dearest friend you 
had on earth. The city authorities must in justice 
protect society. The dead horse is .therefore 
dragged off by the scavengers to Hinnom. A dead 
soul in the commonwealth of God, unfit for heaven,^ 
no longer fit for a residence among men. The 
righteous ruler of the world dissolves his dis- 
honoured connection with time, and delivers him 
over to the scavenger of the moral universe — the 



AVHY PERISHEl>.aO(JLa.GO .TO." GEHENNA/' .11 



^evil-T-^iybo .drags him down: ^^ ta hell,; where the 
worm (Jiethi jaot, and' the.^rte is not ifaenohed." 
No sq\m\ issent'tohejll until ft has first, perished 
by itS' owa- Siiicidal rebellicwa, iiind iti i& s6nt toi heU 
l?ec»ue^ it haa perished, -and is hence linfit far any 
<]fthet place. In 'the^ Utfeial Valleyv which iiwas thfe 
jlgrpeithe worrtwsi haye.dfed,;jajjd;the fixes, have beebri 
q»enqhed fojf centuH*,; . Whisa ' I' )was in the 
;VaJley,of Hinjaom. it w4s covered with barley in 
th^ iheadi: interspersed with olive, aiidj fig. trees. . It 
is in the real 'VGehjBJaqa^^'>'the idnjyitype^:wh0re the 
wbrmsnater .diei',andj.the|firelis unquenchiWe. 
If the 3oul w$3 aijUihilatfed, 14 Ivould be nonsens? 
to threaten it vrithi 6teirnial fir^*/; .Sp you see, my 
friend, the alternative of walking " after the Spirit," 
is tx>, * • w'^lk: afteiFi th^ fli^ add die^" "As Mbses 
lifted up the- serp0ntia.th^ wilderness, even soT 
hath " the Soft Of Mm " hem '* lifted :up ; that 
whosoever believeth on hini,'4ho,uld jiob perish', 
but have evprias^iAg/ life.'.'; . . r . 

Repentance in the ordinary use of the term, re- 
ulting in , ubreserved sabmissioa : to God's will, is 
the esstotiial, preliminary to believing; but in its 
broad compf^ensive sense, aa. the "godly sorrow 
that worketh, repentance ito salvation," it embraces 
bielieving. , . i.i -j. .- ,•: ;;. . ,;:| 

Believing, also, in its broad saving sense as the 



lie tflE "spotter. 

one grand condition of salvation, embraces, of 
course, the essential preliminary condition of it — 
repentance. As these subjects are so intimately 
connected with each other, I will, if you please, 
my friend, before we proceed to consider more at 
large the subject of faith, give you one simple 
illustration of believing, showing what a penitent 
sinner is to believe, and- how. While I was 
labouring in a special series of religious services in 
New York, a few years ago, a policeman came 
into our meeting one night. He was a " detective** 
— they are called " spotters " there. During the 
preaching that night the "detective" was de- 
tected, and '* reproved of sin " by God's awakening 
Spirit. 

At the close of the prayer meeting that night 
he came and spoke to me, saying, '* Excuse me, 
sir, but I would like to have a little conversatioti 
with you, if you please.*' 

" Very good, sir, I am at your service. What 
is your pleasure, sir ? " 

" I want to know," said he, " whether the cha- 
racteristics of Jesus Christ as revealed in' the NeW 
Testament are Divine? I have lead m tJie Testa- 
ment of his sympathy ftn the siifteri»*^^^|| cam 
passion for mankind, 




BIS PERTINEKT QUESTION, 1 17 

patience with man's waywardness and persistent 
wickedness, his yearning desire to save sinners. I 
w^t to know whether these characteristics are 
divine, or whether they belong simply to his human 
nature ? " 

I was struck with the man's appearance,, with 
his clever common sense, and especially with such 
a question coming from a wicked policeman — as 
he had confessed himself to be — right off the 
streets of New York; and I answered, thus : 
'' Jesus Chrii^t was ' God manifest in the flesh,' and 
he manifested his Divine nature in accordance 
with the laws of the human intellect and heart, and 
hence his essential characteristics as God bore a 
striking resemblance to corresponding characteris- 
tics in humanity/ But you will And in those 
characteristics — in his sympathy, his love for his 
enemies, his patience, his yearning desire to alle- 
viate the woes of the world, and save sinners — 
an unfathomable depth that yoii can't find in 
humipmity.". 

Through this and other short practical arguments 
a^d illustrations just to the point, we agreed in the 
l^ncIu§ion.'/A|it. those characteristics were Divine ; 
)ivwe£jg|||p|||||i if essential, immutable ; and 
fk then ; " " Jesus Christ the 




1 1 8 THE " SPOTTEiR S PENITENCE, 

same yesterday, to-day, arid fer ever/' as tlie 
inspired St. Paul asserts— His heart of sympa&y, 
and love the same now, exactly a6 when manifesl 
in the flesh; as really the Saviour of sinners 
now as then, and hence as accessible now as 
then ; not to the naturial eye, but to the intelligent 
faith of the penitent." 

*' I see it ! I see it ! " said he ; " I never knew 
that before." 

After a little advice as to how he should 
submit himself to God, believe God's - testimony 
concerning Jesus, and on the faith of it accept 
Christ as his present Saviour, he bade me good 
night and retired. 

The tiext night' I Saw him' in- iiiy audienoe, 
and obiSferve^ that he paid istrict attetition to thcf 
preaching of the gospiel: At th^ TEOmmen^eMetit 
of the prttyer 'meeting,' wheli I {hTiti6fl''kllperB6nd 
convinced of sin, who desii'ed to etoKfet '6ii fliftii' 
behalf, • personally, the sympathy Htwl ^ ^iiayei* Jol 
God's people, and to converse with us, andteceiVe 
perscfnal advice U assist them* in '■ ii^Hwg^ their 
salvation, to itidicate' their desJr^f :by aifeetlft^^iis a^ 
the* ftltir of prayet* that wSe might halve ^fctttfeete to 
th&m«: wi^l^ chfemadteridti($ 'pli^om^'nidds aa -W'g^' 
pblicettiah- ^^w^'the^first mati 'on^bi* fefet^^ F**?S( 



HIS PBAYEB. 119 

the rear part of the audience he walked deliber- 
ately up the aisle, and kneeled dawn. With hands 
dasped, eyes closed, and head up, his countenance 
manifesting, in the clear gas light of the splendidly, 
illuminated church, the deepest agony of soul," 
combined with hope and firmness of purpose, he 
introduced, in solemn, earnest, yet subdued tones, 
a cottiversatioh with God. Without his knowledge 
I drew near and listened, and learned of him 
whbfti I had taught. His prayer made such 
a deep impression on my memory that I can give 
it almost verhaJtimL 

He saidj^* God, thou tnowest Athat a wretched 
sinner I am ! Thou -kho west how I have polluted 
the vei*y streets of the- city with my horrible 
profanity! '6 God, tliou'kfiov^st that I deserve 
nothing bfefite*i' than* 'to ^ be' sent to hell! But, 
God, I never knew till last night that the 
chaifacteriisticsof Jesus, ks revealed in the Testa- 
ment, 'are idivihe. '' P 'Isee ■ ribw that Jesus, the 
sinner's, frlebd, has bfeeff'fo'vfng' me all the time. 
AH ttirbu^h ' hiy guilty yeaa-s '' of rebellion ' against 
thee, ' he' has^ ^ been lotirig me, and has been 
waiting' kit: the'tifne to save me ; but I, a 
poor'i^orarit slnneff, didii't know it. I just went 
blundering on blindly in the way to hell, and did 



120 THE '* SPOTTER 8 FAITH. 

not know that Jesus was my friend. I always 
hated these Methodists, and never would go among 
them. But, God, I thank thee, that in thy 
good proviilenee thou didst bring me here last 
night, and that I have learned that the characteris- 
tics of Jesus are Divine. God, I believe it. I 
have read the Testament through, and I never 
read anywhere that Jesus ever turned any poor 
sinner away that came to him, and gave his 
case into his hands, and I don*t believe he will 
turn me away, if I submit myself to his will 

God, thou hast helped me by thy good Spirit, 

1 do submit my helpless, guilty soul, to thee. 
I do believe all thou hast said about Jesus, 
I know he will not turn me away. Thou wilt 
receive me, and freely pardon my sins and save 
my soul for his sake. I do accept him as my 
Saviour." 

. I listened and silently prayed for his strug- 
gling s^ul, till I saw by his brightening counte* 
n^nce and the believing tone of his prayers, 
that he was accepting Christ as his all-sufficient 
present Saviour. Then I said, « Lord, I will 
praise thee : though thou wast angry with me, 
thipe anger i§ t^Tne^ i^way, and thou cou^fortes^ 
me." 



HIS SALVATION. 121 

It seemed to startle him, he was having audience 
with God, and seemed forgetful of his surroundings, 
and he inquired, " What did you say, sir ? " When 
I repeated it, he said earnestly, ** Is that in 
the Bible ? '* He was ready to believe anything 
in the Bible, but nothing out of it pertaining 
to the great question at issue. 

'^ Yes, that is in the twelfth chapter of Isaiah." 

" Well, that's it. Thank God I feel that ! " *' 
Lord," said he, " I will praise thee : though thou 
wast angry with me, thine anger is turned away, 
and thou comfortest me." ^ 

Soon after he arose and faced the audience, and 
testified clearly to thd fact that God for Christ's 
sake had pardoned his ^hs, and filled his soul with 
unspeakable joy. He want hozbe that night 
happy in God, called his wife and two little childreii 
together, and. told them what Jestis had done 
for his souU set up his family altar, and henceforth 
ma.nifested in word and deed the fruits of a new 
life. 



r.Jf: 



I 



CHAPTEEV. 

EFFECTIVE CONDITION OP SALTATION — ^PAITH. 

Mt deab .Fbiend— A£ faith is the one grand 
condition of salvation we ought to understand it 
Whatever else we learn, or fail to learn ; do, or 
fail to do — we <)Ught to' learn -and do. that thing 
on which hangs our eternal life or death. Faith, 
or beiievingT-^'>'t<^hlch is faith iil exercise " as the 
sole condition of [sahationi/iembraoes the pbustioal 
end of rep^fltanoer-submissidii to God'i 'will*-^ 
an - essential condition of itb saving ,exercis& 
Jesns Qhri$t, -as before . :stated[, ' hath not coine . t6 
$ave jus in Ouf siiU, 'nor'»a^in3t:OTir:will. . Torrer 
ceive him therefore, as a Saviour, implies, in. the 
nature of the case, a willing renunciation of sin. 

That we may have an intelligible practical view 
of this subject, I propose to describe as briefly 
as practicable, — The ground, or basis of saving 
faith : Its object : Its natural functions : Its gra- 



eious vitaliiy > Its end: And its demoja^tj^ative 
fruits. 

, The fomidation of olur faith is the gracious 
f*purpps^" of God to $ave mankind through the 
atoning nierit$ find rmediation of Jesus Christ, as 
revealed in the Scriptdres, interpreted and applied 
by God the Holy Spirit. St. Johp, speaking of 
the divine works land teachings of Christ, says, 
"These tilings are written that ye might believe 
that Jesiis is the Christ, the Son of God ; and that 
beli^ing ye might have life through his name/' 
There is no instiument among men, no covenant; 
contract, deedy treaty of commerce ot peace 3mlf 
sb:reliahildi..a[s a basis of faiths as the record: of 
Godr coiteeitoiiQg his Soni ; commencing with his pro>: 
mise to our fallen first parents, and: verbally closing 
with lud> ievdation to^Stj Johnson the Island of 
P^tiribs.-: -y^ If we ieoqivse tlie witness . of men, the 
witness; o6£bo{d ii^igreater» for this is the witness of 
Go^iidlicHite. hath. .testified of his Son."— *" And 
this (isiheiliteoohl^itha^jGod hath given to us bter-^ 
nal-iiife^faiidjtibis^Ufeiis in hisi Son.'! i God's firsH 
pi!6]p^eiilf)thlLt:lth,e>iseed'-6f iihe ^ woman should 
brniikr> the iS^p€fnt's( beftd^f } tb. ^the manifestation of 
Mfissieth; extended threiigh a period of four' thon*^' 
^axA>f&mai 'Siirely v^ tJiat time he Woiild refveietl 



124 god's prophetic record of CHRIST. 

an adequate foundation for faith: Not very 
voluminous, — for then the busy multitudes of 
mankind could not read it, and we would have to 
employ lawyers te search God s records for us, and 
they might give us more of their own learned 
counsel, than of God's saving truth, — but brief, 
simple, and explicit. Many of its subjects are in 
their nature to the human mind incomprehensible, 
but its facts are so plain that a " wayfaring man 
though a fool need not err therein," yet so 
spiritual that the "natural man receiveth Ithem 
not, neither can he know them, because they are 
spiritually discerned," utterly baffling the wisdom 
of men, but " revealed to babes," and all who with 
honesty of purpose seek the light of God in the 
paths of obedience. 

We have first God's prophetic record concern* 
ing his Son. Through a period of over fifteen 
hundred . years, " holy men of old spake as they 
were moved by the Holy Ghost," clearly delinea^ 
ting human powers and responsibility, the deep de- 
pravity of human nature, and hence the necessity 
of a Saviour ; and all the leading facts defining his 
per^ou, character, and mission. God thus adver-* 
tised the world, hundreds of years in adVance^ 
when and where Messiah should be manifested; 



HISTORICAL R:fiC01lD 0» CHRIST. 125 

the peculiar fact that bis human nature should be 
bom of a virgin, his unattractive person, having 
** no beauty that we should desire him," his humilia- 
tion, manner of life, ** rejection of men," his teach- 
ings, his death, burial, resurrection, ascension, and 
mediation on his holy Hill of Zion. These pro- 
phetic facts were detailed with the definite distinc- 
tiveness of a history, and yet interwoven with the 
history of ancient cities, kingdoms, and nations^ 
which were overthrown hundreds of years before 
Christ, according •to the predictions of those very 
prophets, so that their remote antiquity is proved 
beyond successful contradiction. 

We have, second, the historical record of God 
concerning his Son. 

These foretold facts as they transpired in the 
person and ministry of Christ were recorded at th^ 
time of their occurrence, and during the lifetime 
of the masses of men and women who witnessed 
them. The men inspired by th<? Holy Ghost to 
record these facts, and the conditions on which 
" men's sins should be forgiven or retained," were 
divinely accredited by miraculous " signs and won- 
ders." The men, their mission, their gospel fact^, 
and those attesting signs from God, were alV 
subjects of immediate record, which was publishcKl* 



19(} UNDBNIABJyB PACTS. . 

far and wide among thdir enemies; The great 
central miracle atid saving f^t— thd resurreetioo 
of Christ, for exampld-^was at oncti procliLimed 
by the liyifig witnesses of it, whe^n their tesAinM»iy 
would have been challenged, .atxd, their istate^ 
me^ts, if not tru6, refuted. Their testimony im- 
plicated the Jewish pe<^le ia ithe murder of 'tibeir 
long^ooked for Messiah; Peter thus charged it 
home upon them right there, where but a few 
weeks before they h&d executed Him. '^ The God 
of Abraham, and of Isaac, and of Jacob, the Gdd 
of our fathers, hath glorified his Son Jesu8» whom 
je delivered up, and denied him in the presence- of 
Pilate, when he was determined to let. him//go. 
But ye denied the Holy One and *he Just> and 
desired a murderer to be granted ; unto yon- ; and 
killed the Prince of Life, whom God hath raisec^ 
from the dead ; whereof we are witnesses." An* 
there, before their eyes, was attesting • proof of 
these facts in the miraculous healing of the Jame 
man who was " leaping and praising God in Solo-! 
men's porcL'* If these things' had not' befen so 
the Jewish people would have refuted ■ them at 
once, and being so numerous and widely scattered 
throughout the Romani world ' their reftitntion 
would have been circulated . more: rapidly and 
widely than the Gospels could have been. The 



MARTYB .WITNESSES. 127 

^^wi^ peQi!^]e:ai:€i present iu all parts ; of tho;WorW 
Dow,.aQd jai^.e as &$gQt<a& ever to fihd & refutation 
^f these ftejts ;'-»nd yet they have nevei* been able 
to pr^jduce % better oije . than the attempted refu- 
ting Itii^tiniony of tbQ biSheid>soldiiei;s— rf: His disci- 
ples-. <^9^ und stple. . hf ro a\*iay. ; while, we islept" 
Whftt Qpurfe 5|'ould .receive tha testiitoony.of wit- 
lies^s tp whdt they : affi;miied- aist hayidg: occurc^d 
Tyfeile they . w^re- asleep ? Na^, sq far f*pi» beiog 
abl^itiQ^ refute these^gospel ifiE^ts^ tans^'of tho^ands 
cif^';^ews .during tk^) Ufetime . of thQ$e;;\^itnessd$ 
beli^FBd and were say0d. ; ? ' ■» -. ^- ^ 

These facts with their divine attestationsi'tiiw^ 
submitted to th^ , : aU-cpnqueriog , Jlcmaqs. l-tind 
learned; Greeks who would have refuted^.tl^m;, 
and pubiiBfaed the refatatioii thfQlighout the 
world if they had not . been- t»ue. After Sty 
Paul," iU) all the principal citi^ in Syria^ Asia 
Minor, Macedonia^ and Achaia, had been pro- 
claiming a crucified and risen Christ for at least 
twenty-five years, in writing frpni- the city of 
Ephesus to the church in Corinth, records, this 
great fact : — " For I delivered unto 70U first of 
all that which I also received, how that Christ 
died for our sins according 'to the Scriptuies.: And 
that he was buried, and that he rose again the third 
day according to the Scriptures : And that he was 



US MAHTYR WITNESSES. 

seen of Cephas, then of the twelve ; After that he 
was seen of above five hundred brethren at once; 
of whom the greater part remain unto this present, 
but some are fallen asleep. After that he was 
seen of James ; then of all the apostles. And last 
of all he was seen of me also, as* of one born out of 
due time." Here were " about five hundred men,'' 
all concun*ing in their testimony to the same great 
facts, which they had seen with their eyes, and 
proclaimed in the very teeth of their eneniies, 
through a period of over a quarter of a century, 
almost to the utmost limits of the Roman 
world. 

Not one of .them could have had the least 
motive for asserting these things if they had not 
been true, for their testimony exposed them to the 
loss of everything in this world, even life itself, for 
the mass of them finally sealed their testimony 
with their own blood. In view of the bloody per- 
secutions they endured for Christ, they could truly 
say with their fellow martyr, St. Paul, '* If in this 
life only we have hope in Christ, we are of all meo 
most miserable." 

There was ample time, we see, for challenging 
these witnesses, and refuting their testimony if it 
bad been possible. 



Thejr* constituted no small fadtioDt nnwortby of 
the attrition ;of the great and learned .of those 
dajrs, ifor liheir . moyement • shiook: ithe , foundation of 
empires, and ** The, kings ;of the 'earth set theni4 
selv^ aifl the rulers took counsel together against 
the-LorQ, and against, his anointed/^ Yet sudhi 
'wi^.^h^-iiidontestable ..character of these facts, 
thon^:. directly opposed to the carnal nature of 
men, andi tihdi popular institutions of thbse* days, 
the learned; Greeks and the masses of; the. Roman 
M'lorltfjgreduaHy succumbed to- the power of g!osiiel 
truth) jaad potwithstanding the degenerating ten- 
dencies of human nature, the Asiatic add Europeam 
countries that received the gospel from these per'- 
sonal witnesses of the resurrection of Christ, are 
in tjhjemai9» at least, nominally Christian countries 
to this dajft 

Mo)'eoir%^^e.h&ye the testimony ,ff Jewish and 
heathy historians, the avowed enemies of th6 
Gi[>sp6l, co^rrpboratingits leading facts. Joi^ephu^, 
who was an active leader ift those wars which 
I6sulj|e4 in . the destruction of Jerusalem about 
A.i),v709j$p6$ks of John the Baptist as a good man 
and a preftcjher of righteousness, and of Herod's sin 
in puttii^ him to death. He. also mentions Pilate 
as:; jiving been the Roman Governor of Judea 
about that time. k 



130 PLINY, TACITUS, SUETONIUS. • 

The younger Pliny, .who was a Boman GoViaroor 
in Bithynia about the year a.d. 107,' writes to tbe 
Emperor Trajan inquiring how beshoolddedl with 
the Christians, who, in great numbers, were, accqsed 
at his tribunal of their ^' superstition.'' ' He admits 
that the only charge against them was ,that they 
were worshippers of Christ, and assembled iogeAet 
to sing hymns to him. The !E)mperor replied i^ 
he '^had better not seek theo^ qut^ but : that if 
brought before him, they must be capitally jpun*- 
ished unless they will renounce their sojpefstMon/ 
This was but a continuatice of the persecutJons 
that raged during the ministratiots > of the 
Apostles. • i : . ; . 

Tacitus, the historian, who wrote about- the yttf 
110, says, ^* Nero brought forward, as a^oiisediper^ 
sons, to be subjected to the most exquisite punish^ 
ments, those $^ho Were commonly called Chiis&ans. 
The author of this sect, Christ, was; cUpitally -pim^ 
ished by the procurator,' Pontius Pilate, whil0 Ti^ 
berius was Emperor." ; ' 

Suetonius, a contemporary Roman historifti^th 
Tacitus, says :— "The Christians, foUowarsTof li 
new superstition, were punished." -He also, iiEi 
writing of the reign of Claudius, says, that »* tbM 
Emperor expelled all the Jews from Bome^ beeauBd 



. ,. T. LI7GIAN.AND.JUWAN. . , . 131 

tliej rfliised; eotttinuat tufnultg^ ai; the ii)^%a^io9 of 
GIuri5t"',H6 no doubt heard Christ gpoken of as 
wfedo'now in the present tens^yi9,n4 supposed hiiq 
to be theb the ringloader of tjie sect bearing 
his namb. Thi$'is douibtl^ss the banishme^t of 
Jews ftom Home that St. Pt^ul ipentionp, which 
droTO; **:AqtiiI$ and Pfiscllla from l^ome" to 
Corinth. 

; ImciaQ also, another Heathen writer of the 
tocond centary>i^«fcys:ofitte: Christians/'^, They still 
iDorahip tiiat gitiafe mAn whQiwas cruoi^din Fales-r 
tine^jbtetoselke:intt^u6edintd the world this new 
l^ligii6n.'V--vw;; • . . .,. , . 

« ; IJhe ^Erbperor' : Julian speaks: of -^^ Jesus, th^ 
Kabarenef ** Jesus whom you cdebrs^te was; one 
of ■ Caesarls Isubjects ;" and tauntingly addressing 
ChristiiBBsraays : — ;'VY<ki,are so very unhappy as to 
leave the immortal gods, and go over to the dead npiajji 
of tie. Jews.*' Speaking of the tiiw,.he'say^ "These 
things happened in the days of ■ Tiberius and 
Oihdiila." In". Nero'^ day, sayfe Taditas, "a vajst 
faraltitude were apprehended, and their sufferings 
were aggravated by insult and mockery; Bomo 
.w&e. disguised iii skins of wild beasts and Worried 
tb death by dogs; others Crucified ; others wrd-pped 
isilltchlir sheet^) and set on fire in the night .to 



1 S2 SCRlPTUftfi fiVlDfiKCfiS CONCLUSIVB- 

surve as an illumiilatiot].*' Nero illtiniinated \aA 
f^arflens with them. It should be observed that, 
though these authors penned these facts in' the 
beginning of the second century, the authors 
themselves, in the main, lived through the latter 
half of the fii*st century, contemporaneously with 
many of those personal witnesses of Christ's resur- 
rection. 

Without going into the details of the argument 
to support the inspiration and divine authority of 
tho Holy Scriptures from the various da$»es of 
evidence, external, internal, collateral, and dCTion-» 
strati ve, which our space will not allow, suffice it 
to say that they are so clear and conclusive as to 
challenTO any honest man, Jew, Mohammedan, 
Boodhist, infidel, cr sceptic, to an investigation 
and personal test of their divine origin and saving 
power. 

Dr. Freshman, a learned Jewish rabbi in 
Canada, was attendiqg the meeting of an assembly 
of learned Jews in the city of Montreal;, Th« 
president of that assembly, or council, was a learned 
rabbi from Jerusalem. 

During the progress of their deliberatioiis, Dr. 
Freshman asked the Chairman this question : " If 
our ancient prophets did foretell all the great 



DB. FBESHMAN. 133 

leading, events that should occur in the world's 
history— -and we believe they did— how did it come 
to pass that they entirely overlooked and gave us 
no notice of that most remarkable of all events— 
the advent of Jesus of Nazareth and the Christian 
Bispensiltion ?*' 

The learned doctor in the chair, aft^rsome hesi* 
taitioD and evident embarrassment, replied, '* When 
I return to Jerusalem, I will examine the records 
and let you know/' 

Whether he instituted an examination of the 
Jewish retords in Jerusalem, or not, was never 
known to Dr. Freshman. He received no answer 
to his questtion, and It led him to search the sacred 
rtoords for himself. The result. was " he believed" 
and iwas' saved ^ and has been for a number of 
years r:a::3u<;ee9afcU Wesleys^n . minister of the 
Canada Conferience. He has, ^for the last three? 
or four >year»; been establishing a Germw Wes- 
byan oburehin thecity of Hamilton. I have the 
j^easUjre of^ a .personal acquaintance with the 
doctor and his family, a&d can testify to his in- 
tcilligent zeal and usefulness^ as a brother beloved 
ia Christ. 

So any m&n, willing to know and obey the 
(rtitb will oertalitfy find it .by Murcdiwg.f: ihji 



134 JEWISH bankeb's son. 

Scriptures and yielding obedience to their instruo* 
tions. 

I became acquainted with a very intelligent 
Jew in the city of Montreal. His fat^er^ I was 
informed, was a wealthy banker in Germany. I 
heard this Jew relate his Christian experience in 
a fellowship meeting, the substance- of wluch was, 
in hi& broken English, this— ** The Spmt of de 
Lord tltke hold of my heart in my fadef*s hotide; 
\n Germany. He make me feel so bad J ebidd 
not eat my food or take my rest. . . ' : / 

"My fader say to me j* Why you nO be^hapipyi 
You mope round, just so miserable as 'dan' be. 
Plenty of money, why you no be hapfpy ?' 

"I say * Fader, 1 find no place for my soul. 
De money wont buy a place for ray ^ soul. I lie 
down and die one day$ and den what go^ de^monef 
to trie, and wherego my poor soul?'- - ' ' -^ : : ^ 

^%-aiid-by I reads ikV paper iabout .one^ Dft' 
Frei^man^ a- Jewish; rabbt in Canada ^ dat iil^d 
Messiah.' I says to mys^, ^I ^o to-Ganada 1»; 
find ^-dat rabbi dat find MessiahJ*' - When I 
come to Canada, I ask de first thing, ^ Where ia' 
Dr. Freshman V and dey tell me dat he live in de 
city Hamilton. When I go to de city of Hamil- 
ton he not at home. 1 no find, him for two Weeks.' 



. HS n^& DB,. FBKSflMAN. 135 

Thent ^Q W^ ^w him to pie at a public meeting, 
ai^'X lo6k -at .him till de meeting was out, and as 
h^ cpmei I, say to hito, / You Dr. Freshman ?* 

/' :^.¥ptt; Jewish rabhi ?■. ; 

-^M-lSeCv. " . - / .. .:: 
. ^^^"Kou fin4: Messiah r^ . : . 
.^/^fiYte;;,.'. ;.-.. '::■: •. . . - 
• ^11:'{WfiU,^ou:.:give me two lessons, and I pay 
yCrtltli: •.;•;./ i:- ;. /■ S . ' ' ' ,'. '...■■'.: . 
J :*>r!n'. Freshman say, 'Come to^ <my. house, 
ibAiiigiyndijoji many, lessons, and not oharg^ any-* 
ting.' .'...: 

f'':Butf'I^iy^*Ono,:Dr. Fj*eshman, I no want 
ybU'tdvtoat^lDmte for netting." . ' 
rV^Den J/igd tb:'Drv Freshman, and he talk to 
i^eviaitdritalk) to ih^e^anfl talk to ine; but I no 

p.>[t5dE)ec[(7EIg!Q)tordei(Datoiied2ur6hi and tallc to de- 
piJesbTib flnfl Messiah. V j [ . : ' « * 
ov^De) jiriesti' hb tellintie about de' baptism and de 
bol}hirfateir5'ianil;l!say, f.Go away ivid' your water. 
I. waDUbSr.tdi find *al pfeuxe' for my soul.' 
A*. Den I -go back ltd Dr; Freshman, and he say^ 
MXouf 'Hebrew! scholar^ Now, take- your Hebrew 
Bibtd'iAid read what our ancient prophets say about 



136 SEARCHING THE SCBIFTUBSS. 

Messiah. Take your pen and write down de exact 
description dey give of him, especially the fifty- 
third chapter of Isaiah; and whei^ you get de 
prophetic directions how to find Messiah, take your 
Greek Testament and search, and you will find, as 
face answers face in a glass, so de New Testament 
answers to de Old, and dat erei^thing de old pro- 
phets say about Messiah was fulfilled exactly in de 
person of Jesus of Nazaret. When your judg- 
ment be convinced, den bow down on your knees 
and pray to Got in the name of Jesus, and you 
find Messiah in your heart. He save you from all 
your sins.' 

^' So I follow de instructions dat Dr. Freshman he 
did give me, and my judgment he get convinced, 
and I bow down on my knees and I cry, * Got 
of Abrahkm, Isaac, and Jacob, Got of my faders, 
I pray to dee in the name of dy dear sufiering Son 
Jesus Chrisft. I be ccmvihced from dy holy bbcdcs 
of the Old and New Testaments dat He be 
Messiah which dow has sent into de world to save 
sinners. Dow knows what a great sinner I am; 
but Jesus ^ comes to save de chief of sixmers.* 
I trust iny soul to him. I believe he can save 
me. Gt>t have mercy on my poor soul, and 
svive me from my sips, for Jesus' gake, I believe 



" I FUmS MBSflUH," 1 37 

oU dow has say about Jbatis, and I take him as mf 
Saviour.' 7 . 

: *♦ While I priay I feel ihbre and more bad, and I 
tot riiy poor soul he must go to hell ! Den, I say, 
if Jesus Christ bore iny sins in his own body, and 
r0deemed myrsoulitvith his own blood, my soul he 
do need' to goto' hell. Den I give my soul to 
JefeAi^.^ I^b^lieve in Jesus/ and just so quick as 
lightnmg I iinds Messiah ! He save me from my 
sins, he fill my soul wid unspeakable joy ! My soul 
he find ai home in Jesus ! He abide in Jesus now 
for tree yiBars» and I know him more and more, 
arid lovo: him wid all my heart." He proceeded to 
taU iol isgme' remarkable answers to prayer he had 
expefcienciei^' and such was the ai*tless simplicity of 
hiiS' stoty^iahd' the light and unction of the Holy 
3{Xiirii<:8btciing through bis: broken utterances, that 
bet^eeirlartjghing and weeding for joy, when he sat. 
down theltf 'wereibut fevir'dry eyes in that large 
atssembly^ He was at that time employed as a 
colporteur and Bible-reader to his pe6ple of differisnt > 
labguiige»^ in the dty of Montreal. 

. /The't)rax5les 6f God, my friend, as a basis for 
saiing faith, are entirely adequate for Jew and 
Gentile; Some learned men, to be sure, have 
written iigainst the Scriptures, but their; powers 



138 lOTIBBL WRITBHS. 

were employed, not to find out the trutfaj but to 
find difficulties and objections to it. When, men 
go into an exploration of God's works or teodbings 
for the pnrpose of finding difficulties and objeotiei]^' 
they can always be accommodated.- " ' . . 

Some infidel writers were really battling' against: 
corrupt forms of Christianity, a fmidhl source of- 
infidelityv and knew but little about tUe BiUe^ 
and nothing of the Holy Spirit's powir: atteiMi* 
ing it ' ■....•. '. ■:;• ;'■; • ' ,'..-' 

Those of them who should have knoWn- better/ 
were among the " wise and prudent," who prtidti^: 
cally ignore ^ the personal presence of die'Hbljr 
Spirit, and His teaching and saving offices, tiiid so' 
"lean to their own understanding^' that ^thepe 
things are hid from their eyes^" i > Their blindntesib- 
such, that they either refute >their6w4!argumtniJb|;' 
or fall into, egrjegious blunders thsi ^epcpbse'ih^ 
ignorance of spiritual things, and in 'bitterest ire^' 
morse iand despair they pass away/ ^^>bnt thb'wofd: 
of the Lord eindureth forever/' . •' j:: "■ . » 

Bishop Colensols fallacious dodge is tohHS^te Ms- 
premises so renaotely in geography,. chronolb^, 
and history, that .the massesof- the people ftaye^Ao 
immediate opportunity of ascertaining tli6 chariurter ' 
of the pretended facts Embraced in his assnttip* 



IMSHOP COLENSO. HQ 

tloHS. The learned pr^te istated ttem in suoh^i^ 
bold t CoMident - "^ray tliat many foi'gefc to inquire' 
wh€*^er ^r not '*the tlungs: are so.'* Ai^roitiiog 
hfe^rt*frisiBS, they cannot eiscape hU Ibgldal feoiieln- 
^(kii' ' !fetit d^'ftiten^oa is d«Red to ihe gi<6!aods of 
hi&'lai^aWnt^^ tli^ >\v^)'M -fin^'ont that- tlie ))isfa(^ 
is guilty of what'tegidiaftiS ^cftll ^ feeggihgih^ '^ues^i 
tten^^MWBtiwffBig m the ^asfe of his arg«tiifeiits,'^ot 
alitt^d fecti^^ 01^ we!l'dl^fied: defenisilfie f ii^u^ds of 

^'F<>t^ e*ttlnple; >W^?^ead iii the' 27th ^aii* ^tSth 
oka^rf ^f ©eut^otioihy' fthd-commAMootsTMosei^ 
fbrctli$.'»s^MbIing <if Uh^' trib^^ of l^a^l ih Itli^^ 
valley between Mount Ebal atod Sf^yunfr'GJriritiiv 
iafd> <liat tbeblessings of tike- law should bei piro- 
ddnited- '- by sk - h^aldi^, Jept^^n^ ^x^I tribes^ 
frc«ft*^M^tifltiGrei-ifeiMlj^^ tfiid' i5UfS6d'Jdf ^fe^fe^. 
in^iKkd'-'iiiafeftbF' frbin^ Maunt Ebail; ^aidf Jofl^iadiC 
ftittOtii&feiftmeht 'th^''|)(Bo^!feh<)nW' iaj? '•'**' Atei^:'- 
1?«3r^tfditf the 8ih: chapter itf^JofettaatW^t'd^^ 
Whbli» thin^ 66(krre&/ *^'fes Mjoi^ei^ the dSw^atlt of*lbe 
Mrd had coniniaiiaed before, according to ill l^at 
was written in the book of the law." ■ - : '^ - . • 
^^^But Bishop Golensi), from his stand-poitrt* in 
Africa, inirintwit^s, TR accordance with Ws'WilyjhoAff 



140 MOUNT OEBIZBT, AKD EBAL. 

or assunuDg the premises of bis arguments^ that it 
ueyer .occurred ; that, the thing is ia itself a phy-* 
sicitl impossibility, for the people of Israel -could 
not find standing room between those moufitains; 
and even if they could, th^ hers^ds oould not.be 
heard from the two opposite mountains, an^ U^ere* 
fore the Bible narrative is not true* ' v "r 

Now what are the &cts? In exiploring those 
'Void paths" I sent a young Arab to ascend Mount 
Ebal, about fifty feet above the level of the vafley^ 
while T, meantime, ascended the more precipitous 
steeps of Mount Gerizim, to ^bout the same eleta^ 
tion . i We stood then at a distaace from eadi othei^, 
as 1 4sQ6rtained approximately l]^,$teppi|ig it, of 
^bdut four hundred yards. , ■■.-.:. I 

I proclaimed several passages ■ of Sorlpturei one 
of v^^hich was, ":Ho, every one that :Jhirst$tb, opme 
ye to the waters, apd he that hath no money i " come 
ye,: buy and ea* ; yea, pome, buy wine ^nd :iiiilk 
witho^^t money Sjiid without price." I then sang 
th^. '' Beautiful World," a sopg he had never heard 
in the ! world before, yet he was able to tett me 
every passago I quoted; and repeat the ohorus 
of the hymn I sang. 

: That afternoon was not a favourable time for such 
a& experiment because of a strong bree»e fi^oro the 



COLi^so^s i?idfiMlsi£s iocAMiinsD. HI 

]K>]*th^Webt dramog ^reqdy acroiss tlijs line of soup^ 
I^itween' ub/ but^notwitLstanding tliat^he he^rd JQSjl 
u^raaoeis, andf I hear^ his responses. ; .. ,7 

Moreover, there were efnbaorrassinetijd with.ua 
that did not exist in the great event itself. .::Th^ 
said ' yodng man, a uBibre :6f , Shechem^ ^m ^ot 
familiar with myyoiceih^r mtk my ;lhngiiag0; 
Though he had been for some time .in. Bishop 
Qobai^ihigh school on Mount Zioniyhis knowledge 
cif ^ttoEdglish colloquial was very impi^eet , He 
wtM not anticipate lanjr; o£ myjuttaranoes^.for :I 
httd'inbt even hintdd.to. hitn in advance Mrhat I 
.vbnld say. - ■: . ' i :•■ :.'■■)]■, 

The Jewish people^ on the other hand, were peti* 
fe^jtty aoqiiainted with: the voices of their heraldsi 
thdr languige^iand the subject matter of their anr 
nou^eetnents. The mieuBSof the people had no doubt 
known from memory the blessings and curses of the 
iawictf. Moses, from the timothej were little boys 
and girisf and there by the altar of God on Mount 
Ebal^ ^fto great .stones set up," wtjre written "all 
the wcurds of this law very plainly." They assembled 
io hear these proclaimed iii their order, and even, if 
£h<B^ on the outskirts could not have heard dis** 
tinctly, they knew what was proclaimed^ and opuld 
join in the universal response '* Amen ! " So w^ 



1 42 * COL£KSO iB FALLACY E^OSfiO. 

find fchat the pbysical. kbposMbiiiify. rais€Nl /by ; Jh^ 
Olenso as a fiUaruihi for his sceptibairfloT^ by 
which to oyerthrow the tefaijile of Ood*s.4inpwdi-? 
able'ti-tith, is not an iinpossibilitj at iallj but eodrely 
practicable. ^ , . : r ;• 

The fact is/sound in that' country trayels )Witb a 
fiicilitf that a man in Africs.Tfould not be likdj to 
appreciate. • ■ 

As it liegards i&e other horn 4»f this diffieuiltjri 
tiie indapacitlf of the taihejr^- 1^ niay Amply -rentoek 
that if we co^ild be he^ iimr hux^iriE^d.yairds dffrcM 
ihe vs4iey, we' could -biei heaid tie same diatataieii 
right and left. That will give us an ar^ fdUr by. 
eight liundred^yanls^ wit^Dany ameuiit .ofdltow 
room, i£he' tiailley being tyr^r:' a league rinr.ierigtlft 
But the space : ^abo^tre i defined 'will' gxTie: ^ :ub -; W^ 
millions, e&glit hundired ) and eighty 'thousand nqfm» 

feidt.* ' .:'•'•■ jl.- ■;,[; V';: ; 'i-: .'li-'.'it ''UCilil 

^ . Tioained men agir^O' that the iwhdleiffitldnM^diA 
Israelites a^ t^at time did tiqt' excecfdi.tira dhiiiitos; 
A:6bmBland for a general ass^nbly of the tidbes 
tor the; 'ptcrp€6es.(>^; worship, ^ot war^indeessadly 
exempted the sick, and all who were required to 
take <^are of the siok and to " stay with the stuffi? 
*— -their immense herds and household efibcts.': Au 
a country Hke that, so subject to Bedouin maf* 



BlBLfi TRtrtH DEMONSTRATED. 148 

fdudmi/fwiA two apdi a talf' of the tribes living 
eftrt ctf' J\>Mfto,'prbbaibIy one histlf of thepopiula- 
tkwi' would neceksarily be eiempt on this'neligious 
oebai^oii;" Biich a necessary exemption wks so pal- 
-pable^Jtkat in the great^t emergencies of war there 
irH»''iii>Iaw;j that they who stayed with the stuflf 
^4dd fihisi!@-Qqcratty in the spoils of War with those 
-Who*^' Went tip tb tho battJ*." The people on 'this 
Ifmii' iidiisieri' wefo all represented by tt^ 
l*^'Adeb^'bffi<?e(rig^ ^tidjiidges, who stood dn ^Kis 
4$!dd Of'^th^^ai-k'^ticI m that side, before the prie^tB 
'^^ita*JlLfevifei^,'W'lfich' bare the atk of the covenant 
of the Lord," and "all Israel" not exeiript'by 
'tibewSBitias^^^rovidjed for by law, altogether nmnber- 
ing possibly a toilBoTj, or at 'Ttfost a million and a 
-&lltf/fc*\Rhdtn 'standing closely we hav^ within our 
'itefened^'lteek^ nearly three millions sqiiai-e feet. 
''M*»y^^»theistaiiall women and children would not 
*fecb{i(f WW-'ft square foot each. So this impois- 
IftJWtfty, lltfe its fellow, turns out to be entirely 
ptk^^ciilA^y ' and : if ' the number of the Israelites 
was so small as Dr. Colenso would make it appear 
a'n SudthW^iitie of his fallacious argumentation, we 
^did'^Jfe^thetoi in half the space. ' 

i ' :But, iriy dear friend, I would specially remind 
"f^ Of the fact, that it is not essential to the sal- 



144 frACtS ItKOWN TO ALti 

vation of a sinner that he acquire a knowledge d 
all the variety and extent of Go^*s testimolby cob^ 
cerning his Son, nor the various classes of evid^oe^ 
employed to support and defend it against the 
assaults of infidelity ; nor the mysteries involved in 
the subjects, embraced in it ; nor the difficult, 
knotty questions the learned metaphysicians aiid 
sceptics may raise. The sinner, under the En- 
lightening quickening power of the Holy Spirit, 
should seek the Lord, '^ if haply they might feel 
after him, and find him;*' for ^^ he is not.f^r feoxn 
every one of us," through the teaching nleditiiti of 
palpable facts. 

First J the fact of his own being. How c^me he 
into existence, and for what purpose ? 

Second^ the existence of the universe^ as mani* 
fested to his senses ; and hence its Credtot^ " For 
the invisible things of him from the creation, of 
the world are clearly seen, being understood by 
the things that are made, even his .eternal 
power and godhead, so that thpy are without ex- 
cuse." 

Thirds a recognition of God's great law of 
demand and supply, so unvarying in its ipanifesta- 
tion, that to find a real demand is to be assured 
CiS an ample and available supply. He consciously 
possesses a threefold nature ;— 



tAWS OP DBMAIJD AND SOTPLY, 145 

1st A corporeal body with its demands, and a 
sqpply for these demands —food, water, air, light, 
and all the rest 

: 3nd. An intellectual nature, and the most ample 
and: compensatiye field for its exercise. « 

St^. A spiritual nature adapted to moral rela^ 
tion^ips and to moral law pertaining to this life, 
and to his Creator, and the invisible world ; hence 
his aspirations to rise above the mists of time to 
an imcloudeid vision of eternity; to hold inter- 
course with the invisible and i^piritual. 

This demand is so potent, and so prominent in 
th^ experience of mankind, that any new myste- 
rious thing that holds out any hope of a supply, is 
sure to attract a mass of anxious inquiries, and 
hence the success of all the mystery-mongers, 
from the vdtch ofEndor jdown to Mr. Davis the 
*'• spirit rapper." ^ 

In the department of man's spiritual nature 
there is his ^* religiousness " disposing him to be a 
worshipper, while he may cleariy see that there isf 
nothing in this world worthy of his worship. It 
is readily excited by the power of poetry and 
song. 

A leading function of his spiritual nature is hi^ 
conscience— a teacher, a lawgiver, a witness, a re- 

t 



1 46 TRYING TO SETTLB'WITH CONSCrBNCE. 

corder, a jn^e, an executioner; hence the uni- 
versal struggle' of mankind to square aceoiuitt 
with conscience : Hence the aricieait 'becttlieii 
temples, and hecatombs of skin' beitsts, and- all 
the varieties of modeni expeaientS among Hi^H;&eii| 
Mohammedans, Jews, and' ferinsli Gkrii^ans. 
Though some men may in word deny the exi^n^ 
of their spirittiai natiii-e, and its coiisdous deikia^dii^ 
yet they can't ignore nor coneed'tlie fadi, -aiitf a^if^ 
inan may intelligently learii thatf' ^e sii^lf &k 
these spiritual demandis of his bSing dofes iiot'lfexi^ 
in visible or material things!: hence the clear pre- 
sumption, that the God who made him, and en- 
dowed him with these various powei-s, and provided 
so amply for the inferior demands of hii^ 1i>ein^5 
pertaining to this itfe, would reveal an available 
supply, for the superior demands of nisf'beiDgy^i<- 
taining to " things unseen and eternaL" '■. * ^ ' r ' 
We have just such a revelation an the Bible, 
another palpable fact. Let the infidel accbuht-it* 
its existence. Whatever mysteries and diffiiifiM^Ss 
it may furnish for "the speculative Critic^, the serfc*- 
iag sinner has simply to do with its factsi " ih 
delineatory facts of human responsibility, guilt, 
corruption, xjondemnation, and bondage,' haV6 ^eir 
counterpart and demonstration in his own exffe- 



BAVIKG 1iACl& DSMOlirSTfiABLS. 147 

rionc^; ^ > r ilb; .scuHiig, facts liave : a Qemobslration in 
dui experienceliafil'livei^'of OuriBtiaos, who! have 
profiedlthemlbjr .experience a[nd;beQ^ it deartastn 

oiK4t>Aol4»iakcmkfy felels the jawal^eilti]^ kfltiJ. 
enbdiiiJB^ the Spi^rib^i jn^jbosei personal * pristaoe^ i and 
Sitit«kt;mfhiixt, hj^Mnii^ Hot at a£> appteciate^v^but 
liOifeiM)^ 'ilik&:%b^<mflujetme-he feels: k foreign to 
Uoiself^ and te^dfi^ to lead him from sin: to ^od^ 
ltid>i«^ust 'Ji6ii<^^|>r0dee<l frbm^Gbd; and ii&' proof 
€* Qod^^ddfelM tosltveiiiifa. All' these fectecomr 
biner to'ilidteoe him to come directly to the God 
who matdfenhiMi iirk" the name qf his Son Jesus 
eteisli^'hnd^^soiiafty test the truth of his gospel, 
fthd dem^OHBitrdii its Sa^rifig poweriri hk o\^ ex- 
I«rtetl(fe/^'''H^ ^may not know a-^fetter: of (he 
il)^abM;>i but -feels these facts/ atid'<he^r$ihes^ 
^^)^Itr«ths;p!^ctalmed from the piilj^tj^bi'.ifronl 
the lips of a child, yields obediehci^i Wfid 1^3?p^ 
te«eavsfel1?f«ti(Hi^4Jirough*4i8t iii^ei^te. o Th$ testi- 
fiHMiJ^k>i^Bifeg^;W{ti**€S ha^ a- §reat 'de^ to do in 
•hfeiWirk' ttfJl^ddingf sotild to Christ:^' ■' ■ 
I-fiA'/^(,ifMly-'i[iib^lievkg-^ in the' state ^of 

IttAa«^'^hc3^-^fti¥ iw^etted-by'the^ Spirit, 'igb%ht 
todi *&rfiid' f)e*e&' witfe'G^^^^ ;Soon after irn'othei' 
hyS!deHi€%hbi)taSp, \vhd had^ isbhfideiiisedii his vefa^ 



148 WlTJTfiSSfiS TO *ACT». 

city, waited on him, and said, "You know, uif 
that I am an unbeliever of the Bible as a reydar^ 
tion from God, and have always looked upoQ 
churches as organized forms of superstition^ bat I 
learn that you profess to have found access to 
God, and have received a pardon from Him for 
all your sins. This is all strange to me; Imt 1 
believe you to be a man of truth, and if you can- 
didly tell me that such are the fa^ts in your expCh 
rience, I cannot doubt your testimony. And tf 
you will tell me how I too may gain access to 
God, and have my sins forgiven, I will take your 
advice and do anything to attain such a result/* 

The other assured him, on the honour of a man 
and a Christian, that such were the facts in hia 
experience, and succeeded within a few dayd in 
leading his infidel friend to Jesus, and heard Jiua 
testify to the saving facts of the Gospel as he had 
also experienced them. 

A young lawyer in New J^ersey, an avowed 
mfidel, went to a fellowship meeting of Christianii 
'* to write down their experiences to furnish spOitft 
for his friends in the office.** You will tardy find 
a good lawyer an infidel, and never when thef 
bring their trained powers of analysis to an honest 
investigation of the evidences of Christianity. Tb4 



KEW JERSEY LAWYEB. 149 

said young lawyer, being personally acquainted 
with the names und general character of most of 
. the Christians present, entered their names in his 
^ note-book, and wrote out their facts as they deli- 
Tered 'ihem^ till he had recorded, in the most 
businlBss-like way, the testimony of eighteen wit- 
nesses, when he suddenly waked up to the subject, 
and said to himself, ^^ These are credible witnesses 
-—men and women who would not lie. I would 
not want any better witnesses in court to substan- 
tiate atiy matter of fact within their knowledge. 
They hive not testified to what they think, or 
hope, or believe simply, but to facts in their ex- 
perience, which they say they know. To ignore 
such testimony is to ignore the laws of evidence—^ 
a thhig I dtee not attenipt." With that he arose, 
and confessed all these facts in his case, and 
b^g^d the good people to pray for him, that he 
might be enabled to believe and he saved. He 
was soon after converted to God, and became 
Jiimself a witness for Jesus. 
' When I was labouring in Ballaarat two years 
jogOf where a multitude of souls were saved, a 
jfceptic about fifty years old, or upwards, was 
brought to a savilDg knowledge of the truth. In 
his own pe^ar, blunt; but clever mode of esprw* ^ 

■ m 



150 BALLAARAT SOBPTia 

sing himself, he subsequently Baid, ih a feUoTTsh^ 
meeting, and in a letter to me peiscmallj, *^ Ftiends, 
I want to preface my experience with a confessida. 
I would like to confess to all these Methodists, and 
to f^U the Methodistsinthe'wodd^if Iacoidd,bowl 
hayQ hat6d and abused theml^ • i didaTt telieinB'&i 
Christiamty. at dll» but I ^specicQly hated :tbe 
.Meth<idisti. I Aought they were! thbf gre4(Mt 
humbijgs m the world, and tried, asfar .as (I' MnM 
-to make everybody else think so. ■ I xram^to'tfieid 
.meetings through the persimiJjion of a friend:*'^'! 
cant idj that I had iany ciiridsity tovfa^alr. -iffi^ 
^stranger. I had heard a great many pfea^hie^, 
and ciared nothing for any of them'; but Mp^^ 
4ny fribnd I camie. : My attentioiji was at ottoe 
arrested^ my prejudices a;Hay()d, and'wHeii I-^fci^tui^ 
the Gospel presented as a praciieaHcomibbtt s^tMb 
thin^ andiJbhat any s^nn^r inay;td»t ifc^ii^iith^-^d 
dehionstDatedfe Isaving povi^er^ii^ his'^owiv >li^t«/4 
aaidtQm^Bdlf,,^ TU&t*sa'pitip6sitk)int&i»t dMiitoMife 
itself to my conscience^^W subjc^iiiiVc^hgEfftt^ 
eternity^of :beii^;for happiness dr^lMrtsdryyo^ 
within the>-demoiBtraliile i^nge'Iof^rm^ ^mi^tfxp^^ 
enoe, .aitd: t^ing) pi^r^ ' I; cd(A'(^ i^bi« W^Si'^h 
proposition without Aiing i vidliawje ^to^^rii^^W** 
common'sense and ebnidin^. - T Hbv^tt mvn fdk 



PI0 TESTIMONY. 151 



4^nY)nstration, and III proye tliis thing, I have 
had many a discussion with ministers and others, 
4Uid they have . given me some terrible twistings, 
hut they. bever shook a pin of my infidelity; but 
voW rjQite^t Uiis: thing, and prove that it is either 
.trtiQ ior fftlse. From these considerations my mind 
ypMiei St onee to try it, and Without any special 
ietai0tl(mal feeling, I wtot and bowed down at that 
•altaii ..Whem. X kneeled there and looked the 
•liordLAlBiighty in thei face for about an hour, ah 
titan J'saw and felt that Gbd*s revealed facts about 
toiy .dreadful heart*wickednes6» my bondage to sin 
•andlSafa^/my exposure to penalty, were true. 
Ifitriv^'SOifia]!*,' why not true all the way through? 
So ill ^isb fbllowed the instructions of my teacher 
m& theisimplicity of a child, and worked it out— 
arideaiPfdemonstration of consciousness in less than 
AivQDJyHfp^r hours. Before, I was worse than a 
heathen ; now I ' know that I have passed from 
4»th uiifaol life.'- I know that I have peace with 
:6oditiiffou^h our Lord Jesus Christ, and I*m happy 
jpiGbd: every: day." I received a letter from him 
.,Ae mpt momingf after he had gone forward to 
i&b <a!tar of prayer ; but before I had time to reply, 
ot-jseehiipi, he surrendered his soul to God, believed 
KSofftX'^feooftd concerning His Son,'* and on the 



152 OVER FIVE THOUSAND WITNESSES. 

faith of it accepted Jesus, and was saved. Nine 
months afterwards, returning to Ballaaiat I found 
this man steadfast in faith, " and increasing in the 
knowledge and love of God." I learned from some 
of his neighbours that he had up to that time been 
instrumental in leading seven persons to Christ. 
I saw him again but a few months ago, and heard 
last week that he is making good progress in 
spiritual life. Another much older man, I re- 
member at the same meeting, "believed on the 
Lord Jesus Christ,'* and amid his shouts of praise 
to God for saving him, I heard him exclaim, '* I 
have been a faithful servant of the Devil for sixty* 
eight years.*' That man has passed through ex- 
ti'aordinary trials and sufferings since, but is firmly 
anchored in Christ. I merely mention these 
as specimen illustrations of the demonstrative 
character of Gospel truth and saving power in 
Jesus. 

The Australasian Conference at its last session 
(1865) reported an increase for that Conference 
year, in members and probationers^ numbering 
five thousand six hundred and thirty-six persons, 
nearly all of whom had bc^rne a testimony to the 
. pardoning mercy of God in their own experience. 

I encountered an infidel on a New Zealand 



NEW ZEALAJTD INFIDEL AND COLONEL R. 158 

-steamsbip, some time siiice, and having gone 
through the different classes of evidence, proving 
the divine authority of the Bible, I gave him many 
examples of persons whose testimony could not 
be disputed, and told him also my own experience 
401 the subject. *' Well," said he, ** I am* only 
thirty-two years old, and I don't know but I will 
come round to your side yet-" 
i With that Colonel B., who had heard but a 
little of the discussion on the last point, said, ** I 
am a Christian, but I ean*t admit the argument 
irom experience, for Mahomedans £md Boodhists 
profess the same thing." 

" Nay, Colonel R.,^' I replied, " that is begging 
the question. I don't gramt your premises. Jesus 
says to all poor sinners, ^Come uiito me, all ye 
that labour and are heavy laden, and I will givld 
you rest Take my yoke upon you, and learn of 
me, for I am meek and lowly of heart* — ^kind, 
;^mpathising, approachable, *and ye shdl find 
rest for your seals.' Penitent sinners accept this 
call, come to Jesns by faith, find rest for their 
souls ; and in life and in death' bear a distinct tes* 
.timoby td the faet. Now, that is just what the 
hsbthBh and Mahomedans, atnl all classes of merely 
ibnnal Christians, do liot find ; and henc6 th^ inul« 



1^)4 COLONEL b/s BETBBAT* 

tlplirntion of their sbrihes, penanoes, and pilgiini- 
hKOn» jiiHt as tbe old Athenian heathens multiplied 
thoir i^mIh. They go to one altar and find no rest, 
th<Mi to another, and another, seeking rest and 
iiniling none, except the satisfaction that a dying 
tuun has in the reflection that he spared no pains to 
t^7 to save himself from death. Millions of sodh, 
koonly conscious of their burden of sin and miseiy, 
spend weary years in Agoing about to estaldish 
Uioir own righteousness,' till they drop into the 
grave, or in utter desperation try to expiate their 
guilt and find rest for their souls by swinging on 
hooks fastened into their flesh, and all manner of 
torture down to the crushing of the ' wheels of 
Juggernaut; and though many became stoics in 
patient suffering, yet in all this vale, of woe and 
death, not one scintillation of light is seen, or one 
word of testimony heard, to assure us that they 
found * rest for their souls,' " • As I was going on 
with ihy facts, the Colonel said, ^'Excuse tne. Sir, 
I must go on deck," and suddenly departed* 

Nay, my friend, the testimony of living 
Christians to facts is not to be invalidated by the 
negative testimohy of mere formalists and headiens. 
There are millions of men who can testify that 
though tiiey have travelled a great delBkl, diey 



iw^r $aw CaM)riiia; Wtit that weighs nothing 
ngfdnsfe myiiistatemOTtiof fact that I hkre ^pent 
^eairs thece^^ - .Oi% if they say, " O yes^ w©^ fotind 
Cialifomia ki: lAfidca,? any schoolboy i leon^ $60 that 
4Jiey:wetemifitakebiI.' '.-> cli-.u.iu'.f) .".ii' ij'-.r-/'^ v:'- 
- i 1 T)i0^ biincl Ibaders i of 4^s^- hliiid' ^Mmm^^^ 
pM'iijdagvtb i;wdrk*;their passa h^fftie^, ^ell 

^oiywilhat/th^it* presoHptio^As ^s!:lll lAofc give'^e^t to 
thebii^CMilsliand hience are alwsys pi'eparM^t^v ineet 
tMiinldisappbiiitoie^t -)by ^ '*hetti of -sdiiid 

imd i 0f d thousand '* tilings ^they ^ HttV^ ffti Jd^ M ^; 
a«<£jexcit^ tiietr hopei^ Iti a ftitu^e sarnng^ work^^ 
be ipetforibed, aiid fa^p ttenl gk)ing(- Iil^ef Haiy 
La<id,jfor example, there fe^ a shfriae fof ^feairty 
e^ery^prophetithat ever lived.' ' Even the towfe <)f 
Moses is visited and worshipped in the mouiitlELibs 
\west ofJbrdto; bet*e«itlie iDi^kdSeA, *ntf ^', S^ta 
S^afea:;" t^At ihat^alf Gn^e&foiWete^ihe *' Gbh- 
Y^nk bi ijSanta;IJ^l)^*'4^mi4h^^mdu»<^{tis be^^^ 
tbe//Ddad Sea'imidi^BetUeheWr iP^KtH^d^ 'i^kiil^ V)^ 
monksysaiA to'Mv#1546h nd^l^^hf^eVetsMis 
ifaany yearsikgo^y aiiW^hoWh ^thi*€figfe *h^ gratni^ of 
a sacrelA"^ Qtypt^Wm &i^i/o{ 'thfeAv'^i^ Mt WiiffiJn 
rfeach of :pfotti^t|>agrito'Bv i?htfiJhkve Wsfedd'^t^tiye 
i?kuHs)tillithiJr gMM-'wilJl tihfe Weatibf'^thii lip^ of 



156 WHAT BBLIEVBBS CERTAINLY ENOW. 

souls, seeking rest and finding it not^ because thef 
came not to Jesus. This is but an illcistration of 
the various modes of millions of Jews and Gentiles 
at the present day» who are trying in Vain to meet 
the conscious demands of their spiritual nature 
apart from Gbd*s only provision. But the experi- 
ence of true believers, as summed up by St, Peter, 
is a different thing altogether. <* Whom having 
not seen, ye love (says he) ; in whom, though now 
ye see him not, yet believing, ye rejoice with joy 
unspeakable, and full of glory, receiving the end of 
your faith "—the very thing they sought by £uth— « 
^' even the salvation of your souls ;** and all that, 
too according to God*s prophetic advertisement of 
^' the sufferings of Christ, and the glory that should 
follow." 

So you see, my Mend, the demonstrative argu- 
ment of the truth of the Bible^ and the saving 
power of Jesus, based on the experience, and euH 
bodied in the testimony of millions of crediUe wit-* 
nesses, is unanswerable. ^^We know,** says St. 
John, of all l^ue believers, ^* that we have passed 
from death unto life.** What we know, all man* 
kind may know. Our experience demonstrates what 
is the privilege of every sinner. Hence, every 
unbeliever who ever heard the Gt)8pel will be left 



tEff WlTHOttT fiXCtSB* 167 

Utterly without excuse ; and when he stands at the 
bar of God, he will not say to his judge, " I read 
some infidel books, and could not answer their 
objections, and I could not solve the mysteries of 
the gospel record." Such excuses would not touch 
the point at all. He did know that he was a 
poor sinner. He did know that the gospel pro- 
claimed an Almighty Saviour of sinners. He did 
. know that he was invited times without numb9r 
to come to him and ^^ find rest for his soul.*' And 
worse than all, he knew that he wilfully and per- 
sistently refused to "come to him thatt he might 
ha,ve lifQ." He will stand "speechless -'before 
God, and the King shall say to his ?3p8cutioQera, 
" Bind him hand Hiud foot, and take him a^9»y, wA 
cast hiny into outer darkless ; thoro. ^heUl b^ . ivsedpf 
ingand gnwhiagof fegj^ljfc'* . ..:;;. 



:■ ■ , ;: . ii : •:.■;..; -; . 

,■■.., r r -i ■ ■ 

. . : . • ' 1 i . I . . . . . . . ^ ■ ' . 



•'*■ • • ■ ' • ''GtJB^T OF ■:FAii'k:- ''•;'' "' [' ■" ' 

Thjb object: of (Saitb, my de&v* frJend, bi not wiy 
particular creed, or theological 'system, or peCuSiai^ 
form of biblical mticisni, but tii^ Bvin^ Sayiocfr 
hims^. ' Whs^tever a mati'S plfctttcul&ur' ioi^isd may 
h^i lio^^v^r mi^ed up with- damagitigi^jfectilall^ 
dogmas or traditional' fra<*fical'd^i*k«r&,^^ 
much or little he may know about the grounds of 
evidence, in the Holy Scriptures, in regard to 
Christ, or to the testimony of living vrftnesses, if 
he is led by the awakening Spirit of God to realisse 
his guilt, condemnation under the law, pollution, 
bondage, and helplessness, and will confess his sins, 
consent to renounce them, surrender his helpless 
soul to God, and on the faith of what he may have 
read or heard of Jesus, accept him as his Saviour, 



JDBJBCT OF FAIXB..i ;.!.:: A5f 

&at momeht >lie wil^ receive. fialvAtiom iti GHrlst) 
It is not a mattiar of indifferehee whethort lie kat^W 
tttnck di* little en tlx& suhyeet. : 1 1 i$; 9r [grfi^tn lidyi^QT 
tage to gain dl tl^e^khoinriedga^posaible.OQjdj^^u^ 
j^;^ljat simple iavingTjfaithirfdqidur^ ^p$^t^j[ 
no more than the knowl£klg« Uff/tW4x(^t{j»i0n(2ai 
fyiaitk at the sinner ;s>iwaretehediiess and\«H9^»\^nd 
sUbh^ knowledge bf tiUeionlf.iSi^iQfiirJaf sina^rartOf 
^\\ le^ hini^ to sdmnddnlaUiluDpe ini everj^fj^ing 
bIs^; alid cling Ho Je&nsa£'did jinking -^toricpit^a^ 
a drowning man to the' last spto*. , ;> .; . j: .:) i v> 
' • As before shown^ there cannbt.be the exercise of 
saving faith without *.*fr^ntanci3 towards. 'Gbdi.'' 
^^He shall be called- Jesus, for he shall save his 
pebple from their; sinsi;" not in their ains^iinor 
agialnst their will. To receive sChrist^ th^rofora, 
as a Saviour from^ dn^ implies^ din :the hature:fif ibh^ 
xias^, a hearty Consent to^ a-i!voi?o6)Arom'>aU ^to. 
The point of uiiraierved snbmissiDtt)to.i6odfs^wlill 
—to give up ^VMiythiijg opp9sea' td J his .wiU^and 
accept his will as the^die^of heaqt atidflife-r^is.tbe 
"end to be attained byiepentiince...: It is. a. matter 
•bf ho momeiit bow long, or how short, the , peni- 
tential straggle, if ^it- bring .theisinBer .to that 
'essential poidt.- It i^^an utter impi»sibility--r4a 
'self contradiction-^fot him saviqgly.to accept 



160 NATURAL tUNCTlOKS Otf FAITfi. 

Chrifit till he does reach this position of unreserved 
submission to the will of God, but the sooner he 
reach it the better; and having reached it, whether 
by ten years' or ten minutes* repentance, let him 
just there and then *^ believe in the Lord JesuS 
Christ," and he viill certainly be saved. 

The natural funciions of faith embrace all those 
powers of mind/ heart, and will, essential to na- 
tural faith in all mutual human relationships. It 
comprises — iirst^ the exercise of perception, con- 
ception, reason, and judgment ;.5€c^wrf, the con- 
science with its various exercises ; thirdly^ the will 
with its various forms of manifestation, combining 
the complex exercise of the intellectual and moral 
nature, assenting, consenting, appropriating, in ac;- 
cordance with the natural laws of credence and ac- 
ceptance. ** Faith Cometh by hearing, and hearing by 
the Word of God." The demand calling it into exer- 
cise is the consciousness of need; the supply is 
revealed in the Gospel, The sinner reads or hears 
that God hath provided a ransom, a remedy — ^an 
almighty, available Saviour. He assents to the 
facts, consents to the terms, accepts Christ in 
accordance vcith the most simple common^ sense 
laws of natural faith. Any measure of faith short 
oi the appropriating act embracing Christ as a 



THE DOCtOH AND HIS CttED^OTlAtS. 161 

present Saviour, falls short of saving faith. Say, 
for illustration, that a town is visited by som6 
dreadful disease. The lists of mortality are swell*- 
ing daily with fearful rapidity^ and no remedy 
seems in the least to check its death-dealing pro- 
gress, when suddenly a celebrated physician arrived, 
who is said to be perfectly acquainted with the 
horrible disease and its treatment, and never lost n 
case. The attention of the public is arrested, and 
th0 first inquiry is to know if a man with such 
professions of skill has indeed arrived; and 
secondly, on what he founds his pretensions. He 
promptly submits his papers for inspection. It 
turns out that he has a diploma from the best 
medical college in Europe, and the written and 
verbal testimony of many living witnesses who have 
been cured through his skill-*-an adequate basis fdi 
faith in the said doctor. ' 

Some read his papers all over, consider them 
well, and say but little, but can't question their 
genuineness. Others read but a portion of them, 
and assent to them as everything that could be 
desired. Others cannot read, or have no time for 
a personal examination, but from the testimony of 
those who have investigated the matter, and espe- 
cially of those who have been cured by him, they 



1(12 ILLUSTRATIVE CASES OF SICK MEN. 

nro fully convinced of the unqaestionable skill of 
tlio physician. All that is merely the faith of the 
head — an essential thing so far as it goes, bat of 
itself saves nobody. That is* the character of the 
faith of millions of nominal Christians. . Tfaey have 
thoroughly examined " the record of. God coneem- 
ing his Son," and assent to the whole of it, yet 
remain in their sins. - 

Now let us see the practical, operation of the 
various degrees and qualities of faith in these sick 
men. . 

One poor fellow says:—" I'm very sick. I can t 
tell how it may go with me. ' I must get felief or 
die. I have heard a great deal about that<^oii- 
derful doctor, and I daresay it is all truth ; but 
there's our old family physician under whose treat- 
ment my father died ; I don't like to casthim ofil 
T had rather trust my ease in his hands than riisk 
a, stranger." 

Another says: — *' Dear me, if I don't get relief 
soon, I know not what will become of me. . I have 
a great mind to send for that celebrated physician^ 
but I have some medicine in the house that' is said 
to be very good, and it's all paid for; I will try it 
and see if I can get relief without sending for that 
doctor." 

Another says : — " I'm in a bad way. Go and see 



BELIfcVIKG, BUT NOT SAVED. 1 6 3 

fhai great doctor^ arid tell hirn how I am, atid ask 
biwif k0 wJtlr4indertake tacmre me, and allow me 
to jebntinui©' the daily use of pickles, preserves, 
tob^co, atKl rum, and takfe ^suoh portions of his 
TAedictee- as I like* ^ I Have great faith ill that 
do6to»; and if he trill undertake to fcure me on 
those conditions, 111 employ irim at once." 
I One says, '* I'ni v^ry ill ! Send for that doctor." 
The-d^octor is .proniptly'»at his side. •'Doctor," 
says^'the dymg mail, '' what about diose credentials 
filtybva&'l' I afti v6ry sick, and I am afraid you 
iaimot Jcure me^." The doctot^ kindly gives him the 
best grounds of eviderice, and tries t6 stimulate 
his hope and faith. The man replies, "that' «,ll 
toofcs very w^lli kn^ I bantbt question the trulii of 
what you say, tbut somehow ' I (tmmi b^eve in 
ybu;!>w!e'!hear of so^-many «te6eivt^ in %b worlds 
and'.'— *^xit .doctS«P,'€ttid -aWayi-^n 'his misdon <tf 
mercy- kmoiig dibp^ whb ^believe in him. . • • 
V. A«iothei? says:*^ Oh^llfedl ^ cold, arid bad^an* 
lifeless. / Oh 1 1 midst try 'and g^t so^d relief ; and 
thetiil'Il send for> that ^docton'? ^ ' 

J There is aubtiberf^^ho is pitebusly crying— "O 
Boctor, do comeJ^^aaid»savp>mbt Bo save me!" but 
will not giYe>ius<»ise into the haiids df the physi-» 
ciari, or submit to' treatment. 

But here's a common-sense man, who cries out 



164 THE SAVING ACT OF. FAITH. 

" I'm a dying man ! Send for that doctor as soon 
as you can. Tell him to come to me as quickly a$ 
possible !" " Doctor, I'm in a dreadful state, 
If I don't get relief I must certaiply die.- I have 
tried all sorts of available remedies, and am get- 
ting worse and worse. I have no faith in any of 
them, but I have faith in you, Doctor. I satisfied 
my mind as to your skill before X sent for you. I 
give my case unreservedly into your hands. I 
consent to your treatment Do with me just as 
you like, but save me if you can. I have faith, 
Doctor, to believe that you can save :ine ; and I 
know you will do. your best. Save me, if you can. 
I trust my life in your hands." 

Now I need scarcely add that all those cases^ 
except the last, which represent so niany different 
classes of sinners, would, die a miserable deaik 
The said doctor did not destroy any of them, hut 
in their neglect, or refusal to employ him» they are 
destroyed by the common plague, fatal to so many 
thousands in the town; but all who. fully commit 
themselves to the care, and cheerfully submit £o 
the treatment of the great physician, are saved. 

Sometimes painful operations .are neeesBai^ 
requiring a little time, great decision, and patiedco; 
but steadfast practical faith will triumph, not by 



ILLUSTBATIVB EXAMPLES. 1(55 

Any intrinsic power of its own, but by its simple 
confidence in the physician's skill, and hearty ac- 
quiescence in the doctor's own application of it. 

I heard the Rev. Granyille Moody, late Colonel 
of the Ohio 74th, say : *' When a youth in Balti- 
more city, my mother, laying her hand on my 
shoulder^ said, ^ My son, what lump is this on your 
shoulder blade V * I do not know mother ; I have 
felt something thiere for some time.' " Dr. Smith, 
a celebrated surgeon, was sent for, and pronounced 
it a very dangerous " exostosis '' Some remedies 
were applied, but it steadily increased in size. 
The doctor then said it would require the '' scalpel 
and the saw." 

Young Moody hesitated, but a lady sent for 
him, and examining it, said, '' Oh ! it is that dreadful 
thing that killed my dear husband. I begged him 
to submit to an operation, but could not get his 
courage up to bear the pain, and it grew on, and 
killed him. O Mr. Moody, you are a young 
man, and ought to submit to any thibg that would 
save your precious life. do, I beseech you, for 
your own sake, and for the sake of your dear 
parents, do let Dr. Smith operate oh it. It will 
be but a few hours of dreadful agony, and, then, 
perhaps, a long life of usefulness.*' 



166 REV. GBANVILLE MOODY. 

" Her tears and eloquence of persuasion nerved 
me up," said Granville, and I said . to : her, " * I'll 
doit!' " : . i . . . * ' 

'. "On the day appointed," continued 'Moody, 
^*the doctor came^ in oompaiiy with, a number of 
young medical students. ■ His surgical instruments 
were spread out on iny mother^ lai^e tea-board. 
My parents and all the family Were «sked to retire. 
J was left jiloheinthe hands of 'thb' doctor and his 
attendants. At his command I .bared' -my back 
and sat down. The first stroke of his 'knife laid 
bare the i length of my shoulder-blade, the next 
measmed its breadth; then he dextenxialy cleft 
the flesh off the bone on each side, and getting a 
leverage under it raised it out of its place, and by 
the application of the ' saw took off several inches 
of the bone. It seemed like the cutting of red-hot 
instruments ; but now I thought it was all over, 
and I stood it bravely. 

"But after a little consultation the doctor 
said, * Mr. Moody, you have ^extraordinary nerves. 
You stood that like a man; but J am soriy 
to tell you that, while I took off the protuberance 
entirely, I find that the disease has penetrated the 
bone inueh higher than I could have 6upp6sed» 
and it will be necessary in order to effect a perma- 



SUfiQlQAh WOBK OF THE SPIRIT. 167 

nBxxf cure, to take off the bone as near to the 
shoulder as possible/ 

. f^Thinking the worst was over my nerves had 
relaxed, and it cost me," said Moody, "a fearful 
struggle! toiget my courage up to the work ; but I 
succeeded, and he out -arway all the diseased bone. 
I beisame perfectly well, and as strong in that arm 
as in\ the other." " The word of God is quick and 
poweiful, shArper than any two-edged swOrd, 
pSercing even to the dividing asunder of spul and 
spirit and of the joints and marrow,; and is a 
discerner of the thoughts and intents of the heart.**^ 
The sinner must have such a desire to be saved, 
and such confidence in the Great Physician whom 
God hath sent to save the world, and hath so fully 
attested, and advertised in his Gospel, as to lay 
himself down on the surgical table of the Holy 
Spirit, and let him cut out right eye sins, and 
stand to it, and as certainly as the Lord liveth, he 
will be saved. This Great Physician never lost a 
Oase thus entrusted to his will. 

But is this practical saving faith the result of 
the exercise of merely natural functions of faith ? 

N6t by any means. It is the Spirit that givrjfh 
life. The eye can as readily sec without a ^U^Mn 
ot' light as can natural faith appr^?h^md and vmhrnvti 



168 SPIKITUAL POWER OF FAITH. 

Jesus, apart from the direct revealing of the Holy 
Spirit, But the Holy Spirit adjusts his light and 
quickening influence to the laws of the human mind 
and moral constitution, and works through these 
natural powers in perfect harmony with the laws and 
processes of natural faith. As " the spirit of bondage 
to fear," he reveals to the sinner his lost condition 
and helplessness. Then comes the collision of the 
forces of light and darkness before described, and 
a variety of methods to obtain relief, till the flesh 
with its plans and hopes is crucified ; meantime, 
the good Spirit teaches the seeking soul all things 
necessary from the Gospel, to which he assents, 
and submitting to God's will, he accepts Jesus 
Christ on the faith of God's testimony concerning 
him. The moment the Holy Spirit sees that a 
penitent thus submits, and in his heart believes — 
at the instance of God the Father, who justifieth in 
consideration of the merits and mediation of Jesus— ^ 
he removes the burden of sin from his conscience, 
sheds the love of God abroad in his heart, and 
clearly attests the fact to his inner consciousness 
that his sins are all forgiven. *^ Being justified by 
faith he has peace with God through our Lord 
Jesus Christ." He now realizes tJu end and 
demonstrative fruit of believing, as thus stated by 



PROOFS OF FAITH. 169 

St. Peter to St. Paul's churches in Asia Minor ; 
referring to their *' heaviness through manifold 
temptation, that the trial of your faith," says he, 
'' being much more precious than gold that perish- 
eth, though it be tried with fire, might be found unto 
praise, and honour, and glory at the appearing of 
Jesus Christ, whom having not seen ye love ; in 
whom though now ye see him not, yet believing, 
ye rejoice with joy unspeakable and full of glory." 
Why? "Receiving the end of your faith" — the 
very thing for which ye believe—" even the salva- 
tion of your souls.'* Believing, then, is the act of 
receiving Christ on the faith of his Gospel creden- 
tials; and the demonstrative proof of the genuine 
character of my faith, and the effective degree of 
its exercise, is that I receive salvation, enabling 
riie to rejoice with unspeakable joy. It is a ridi- 
culous contradiction for a man to assume that he 
has saving faith, and remain in sin. The proof of 
the effectiveness of anything is in what it does. If 
a man is not saved from his sins, whatever else he 
may have, he has not saving faith, and the de- 
monstration of it is in the fact that he is not 
saved. 

But is not faith the gift of God ? 

Certainly. " By grace ye are saved *' — not hope 



170 FAITH THE GIFT OF GOD. 

to be saved— ^' through faith, and that not of 
yourselves, it is the gift of God, Not of works, 
lest any man should boast/' The basis of faith, as 
before shown, is the gift of God ; so with the 
object of faith-— Jesus Christ ; so with the natural 
functions; so of the quickening light: and power 
of the. Holy Spirit ; so also the salvation we thus 
recfeive. We have no ground of boasting. These 
essential conditions to believing ai-e all the gifts of 
God, but the exercise of feith is oiir act j as SfcJ 
Paul says to his Gentile believers in the city of 
Ephesus,'who had been gathered unto Christy "In 
whom ye also trusted after that ye heard the word 
of truth, the gospel of your salvation : in whom 
also after that ye believed, ye were sealed v?ith 
that Holy Spirit of promise." » 

Faith is not the gift of God in a sense that will 
preclude the necessity of proving ourselves whether 
we be in the faith, nor of searching the Scriptures 
to learn what we are to believe, and in accordance 
with the legitimate exercise of our natural func- 
tions of faith under the leading influence ctf the 
Holy Spirit, assent to God's facts, consent to his 
terms, and embrace Christ as a present Saviour, 
Nor is it a gift of God that will secure salvation 
without such an act of believing in the simple 



GIFT OF FAITH USED OB ABUSED. 171 

natural mode : nor, hence, is it the impartation of 
any new attribute of mind or heart, but an adjust- 
ment of ^acions light and influence to our natural 
powers of mind and heart, and adequately exercised 
on our part ; but in no sense coercivelr, so ^ to sus- 
pend the Tolnntary action of the soul in accepting 
or rejecting C3irist. " He that believeth not is con- 
demned already." Why ? Because God did not 
give him faith, or all the essential conditions to 
believino: ? Nav ! but " because he hath not be- 
lieved in the name of the onlv benfotten Son of 
God." Would God condemn any i>erson for not 
doing what it was impossible for such a person to 
do? The very ground of condemnation is in the 
fact that God gave him every power essential to 
believing, and he refused to yield obedience, and 
exercise it. "This is the condemnation," the 
grotmd of condemnation, not that men have been 
sinners simply, "but that light is come into the 
worid, and men lore darkness rather than light, 
because their deeds were evil ;" and hence walked 
after the flesh, and not atler the Spirit. To the 
one, ** fiuth is imputed to him for righteousness " — 
the cmly credit be has to his account in the matter 
is that, as a poor bankrupt ruined soul, "he ac- 
cepted the free gift of God, which is eternal life 



172 FAITH NOT A WORK OF MERIT. 

thi'ough Jesus Christ." Nothing meritorious iu 
that. The condemnatioa of the other is on the 
ground of his refusal to accept this gift " of eternal 
life." The condemnation is not so much an arbi- 
trary punishment for the sin of rejecting Christ, 
though that is embraced, as in the fact of rejecting 
the only Saviour of sinners, and must, therefore, 
inevitably perish iu default, and that without 
remedy. Hence, for a penitent to neglect the 
intelligent exercise of the natural functions requi- 
site to believing, and the gracious ability imparted 
by the awakening spirit, and spend his time pray- 
ing that God would give him faith, is not accord- 
ing to the Gospel, nor the philosophy of the facts 
in the case. St. Paul did not tell the Fhilippian 
jailer to pray for faith, but commanded him to 
i' believe on the Lord Jesus Christ," to exercise 
the power of faith, natural and spiritual, that God 
had given to him, and which he gives to every 
sinner in Christendom. To pray " Lord increase 
our faith," is legitimate, for it is in harmony with 
one of God's great laws, that the right use of 
power tends to its increase. When the poor 
snake-bitten Israelites cried for help, ^' The Lord 
said unto Moses : Make thee a fiery serpent, and 
set it upon a pole ; and it shall come to pass, that 



KEFUSmG 10 BELIEVE A FOEFjaiTtmB* 173 

every one that w bitten, when lie looketh upon it 
shall live." When the heralds ran through that 
vast encampment of probably two millions oi 
souls, proclaiming God's remedy, and the condi*^ 
tion on which the application depended, to refusq 
obedience on any pretext was fatal, to pray tba* 
God would give them eyes, would have been dis*^ 
obedience, with an insulting reflection on God^ 
in commanding them to look in the absence o* 
vision, " As Moses, lifted up the serpent in the 
wilderness, ^ even so " " the ' Son of Man " wasJ 
*' lifted up, that whosoever believeth • in Him 
should not perish, but have^ everlasting life." 
The very command implies the certainty of Go<J's 
adequate and available provision of all that is 
necessary to obediebce. . • ' 

But says one, ** I try to believe and cannot; and 
must I not then pray tjiat God would give mb faitE 
to believe?". ^ - • 

Nay; instesld of assiltiiing th^t the fault is with 
God in vt'ithholding tHe gifts necessary to obedience, 
admit the fact ii? the case, that the fault is with 
yourself, and honestly search for it, and ask God 
to give you increasing light — as he* will, when you 
deal honestly with him — to see, and strength to 
remove the hindrances in yourself. This exercise 



174 EASY TO DRINK, HARD TO TELL HOW. 

of saving fajjth is so gimple that it is very difficult 
to ieixplain it to a $6e)^er by abstract definitions. 
Any child uuderstaiids tvhat is meant by taking a 
drink of cold water, because it? is. It matter of ex- 
perience; but if a.maa.^uld be foiatvi.who had 
no expeiience in such matters, and.you shbuM 
undertake to explain the : simple process— ^tho 
natui-eiof thirst, the properties of water/ the cori- 
ditioa necessary to the application, -the variety ol 
mental,. nervous, and muscular action Employed in 
taking ^a drink of water-^most likely the teachi^ 
«£d lis- piipil .would be lost in a labyrinth; of diffi- 
culties. ;,Heiice' the rn0ce$gi{y, in a matt^ involv* 
inig ij^'tir ^ernal life or d^ath,^ Of sticking /t>ot facts, 
and igteajb principles, essential to right action. : The 
Gospel supper is abundant and Ihee; and th^ invln 
tation ihas. gone forth to a starving worlds ,*' Come, 
for all things toe now re^dy." " Whosoever? will 
let him take the water of life freely.'* {^/ 4- ptire 
river of tv^ater of: life, clear as crystat pi'ocesding 
put of the throne of Qod and .the lamb/vwat ring 
alnd/n^re&hing all heaven, anfl exteadE[ng;:to\ihci 
Htt6riao3t;bpiinds'.oftjjie. earth; . [ ... i 

V ' V im streams the whoU ereatiooLireachi / c » 
\. . So plenteous ia the store .5[ ; '•;:■] 'i 

Enough for all, enough for each, . . 
Enough for evermore." 



THE BIVEB OJ* LWE. 175 

Repentance, toward God, resulting in unreserved 
submission to his will, brings any poor sinner to 
the edge of this, "river of water of life." Ndw> 
let us see how' a plain thing- is mystified by the 
traditiixis 6f men, that we may rtemove hindranoesy 
and assist you in an intelligent acceptance .oi 
Chrisfc as your Saviour. / 

-. I Some teachers proclaim, " Repentance ; iSi not 
necessary; only, believe and you \till be saved." 
Iliatis equivalent to saying to a famishing, many 
half 2a lidle away from the rivers brink, no need 
to go to the river, just drink where you are. . ; . 
('Others jsayl to . tlie 'thirsting, dying .mukitudje, 
^'Struggle:on, pray: on, .you'll get relief when you 
die. If you drink of the river of water of life .you 
can never know the fact, y'nor feel ' ;ariy certain 
relief for your burning . thirst tilliyouc dying 
day." . ; • 

Here comeis a famishing sinner. Now he is; at 
the l^rink of the river, but he is blind, and wants 
some kind friend to help him to get Jus bui^ning 
Kpd to its oooliiig surfejce. Up comes a learned 
doctor, and says, to th© poor fellow," My firieOd, 
.*hich way did you come ?" • _ : 

. " I can hardly tdl," replies the poor/souli, ."J 
had an awful time in getting here. I /Cx^u]d>lB< 




176 " wiiosoEVfift Will, let wm drikk/* 

see my way; but I believe I came right over 
fences, hedges, and ditches. I thought if I could 
only get here it would be all right, no matter by 
which route I came ; for t could hear the roar of 
the river, and a kind voice, saying, * Come and 
take freely.' " 

The doctor replies gravely, " My dear friend^ 
you did not come by the right path. You must 
go back," and then went on to say, " at such a 
cross-road turn to the right, further along turn to 
the left, then at a certain point turn to the right 
again." The directions were so complicated that 
they could not be remembered. But the poor 
soul was sent back, to find the way as best he 
could. Poor fellow, after the struggle of years 
he may blunder back to the river, but is more 
likely to famish and die in the desert of un* 
belief. 

Here comes another, with groaning and tears, 
covered with dust and perspiration, crying, " Men 
and brethren, what shall I do ?" 

A grave-looking man approaches hinij saying, 
'* Excuse nie, stranger, but I want to warn yoii 
against presumption." " sir, Im dying with 
thirst, can't I get down to this river and drink ?" 
'^ Yen should remember that you have been a 
hardened rebel for many years." 



^* yes;' I cbiifesfe it all. • 1 hkrcj '(jorisenf^tf tb 
give up all my wicked ways, but need slrfen^th f 6i* 
ihenewlife'I wahtfbteaa^^^^ '' •' ■'"^'y 

** Yes, biit'aftet^ ^o mar/y ye^r¥(!tf^^sir]t, li^is'tif^ 
much for you to expect to ti^ alloifc^d ti dHritiii 
hiiicli' as you want at bhcei ' Ybii' 'sKouW^-^teep 
back, and fast and pray, and shot<rtb ' the wbrfd 
thd'sifi^eriiy of yotir* repeiitince,- tind the 'k6und- 
riess of ybur reformation, and th^n ycu may find a 
place at which you may dririt.'* ' \'^ ' ' . ' * »^ 
'' '^ 6 iny dear sif, I have tieeiif faktiW,;ari^'pi^^^^^ 
in^, and stmg=gHng' t6 ket^t6'tihe?'^flv6t^ 
hpthirig niyself, tinlbss t get ^tretiirtld'tiy drtti^ilg 
^the watei" (tf jife^ fe'ad me down tb tbd tirittTc, 
that t may drink atialiye/' '"' ~ ^ ' ''"^' '■ ' '^ 

" You must not lie in ftasle ih thisgl^ave itrattei, 
sir. Impatience is a great sin. You mttiSt iviift 
God s own time. 

There stands a poor man '^hi'^enhij 'bi' thb 

' " M V dear' frifericl, Wtdo wn 6n Vour^ kn^es f h^» 
like GideonV humble VarHors/i^ 
'^ *^<), Im'not'^tftie rfe^^ ' ,; x- II 

■ '•^iV^''"^re oh therlt^r*s ^dgei ^^nA vbtf ii% 
only to ffet down atid drink.'"' . - 

«* Bat, dear sii*, I atii sdch* d dreadifbl siiiiiCT, 

N 



178 SHIVERING ON THE BBIOT, 

I am. .^ot worthy to put my polluted lip?, to the 
waters of life." / . ' 

"True, but this 'fountfiin w?^s opened for sin 
and iiBcleanijiess.;' and .all sinuei;s.are^4nvi<^d. to 
come- and .drinjc freelyC" . ;..;... ^ 

";0h! dear me, I do feel so Ipsydly,.' I. wish. | 
could get rplief/' - : ,,,. . ' ., . '. 

*f Drink, and you will get r^J;eif in a.inoment,'V 

" I am in an awful state ; will Qod eyer hav? 
mercy on such a sinner?" .,- ,.r./ • . .i- '. 

" Why, my djaar sir^ Ije hp.1jhj9d.p1effcy.ou. you. 
He prqvided. the river for all such ,93. JQU. }ifi 
sent hi3. Spirit into the desert, after you, andhatib 
led: you now tothis.exhau$tless..,§ppply^ and iur 
vites you to take freely. Now djpink> or you wiU 
perish. There is no possibility of relief exo^t by 
drinking*" :.....• 

" Oh I I cannot drink. that God would ^giy^ 
me power to drink." . . ,. ...... r :• 

" I beseech you, if you value your soul, don't 
try rto ignorp Qpd^'s jgjrcat facts^brqu^ht .within 
demonstrable range of your own experiencQ. 
Honestly admit God's facts, r^vejilijig jcpr n^eed' 
and this abundant sup{Jy. .Thankfully -fWicept 
God's offer. God would not cqpiman^ ^Xow to 
drink, and withhold the power..to. d<jxSO^<' you 



" DRINK OR PERISH." 179 

do not know what you can do till truthfully you 

say, 

' I will accept his offers now, 
From every sin depart.' 

and drink till your burning thirst is alleviated^ and 
your soul is heaJec^ jjl^l^^Q^Iffi^^^^b^^ ^^^ ^^ 7^^^ 
refusal to drink ; the only limit, that of your capa- 
city. Youjfl^g^t'His well*T]^to ktteiHkHthe Amazon 
or St. Lawrence dry, as this river of life. All the 
•toMtWniiihyi£artak?'ia«i«^!n<^ km^ mhhW 6{^ orie 
IfigwgJbcldwitheigtkitJJlii^^ter'^ati^^ 
oiitukEtable^pwp^^BivtftMwbrW^^^^ '^1^ jibor 

,ftjtaw..deiiiij'j«na5 i^i'^vea; *y ^bl&MS^ itf k^loil- 

(jbltfn6niic]dilt,)jd^t^t}theiiiibib« ^^asbiiabfe'and 
God-dishoAouring unbefteff/ Htf i&tf ^hiV^^Bfi 'ifltt^ tfiie 

}«mki^ioxi)i.{:> c:irr-:iu:i h':iy.^\ n^:'!^ ^'^^ ]^ 
-jvj]:I l!lw n^''C ^^-'^ My^^>'l ^'^'-'^ ^^^'^ ^'''^^ ''^?:''''l [ 



I 

•..;,;.: o:::;.::i !--i; ■•>!;: I'.iij -^•.■' '' i^-:" 
ciiii -I r ;-i'i.;-i V> ii"i \"^n ^l""' ■''=•"'' "" '' 



. CHAPTER VII. "' ' 

SAVIKG BXERCISB OF Mtt-fll '' 

NoW) my dear friend, to pa33 from ilhis iiypbflieti- 
cal mode of illustratixig tliis it^portantlsiliyect, I 
will give yoa i^ more direct cfbrais some) wf die 
popular Ixodes of . iDstruction to s»ecddiiigp')Siiiiiers, 
and then explain and. iUustriite what Iibonoei^^tD 
be the mor^ excellent \?,aj^.;..:;.. ;, kji? j. i--: 

I have often heard persons say ^ a penitent, 
" Believe that you have pardon, and you will have 
it." That involves a double absurdity : to believe 
what the sinner knows is not true — a falsehood— 
and then receive what he assumed to be in posses- 
sion of before he believed. 

I heard a man of repute for intelligence and 
piety, say to a seeker of pardon : " God pardoned 
you, my dear sir, before you were bom, and you 
must believe that fact and praise him." 

If he meant God's provision of pardon for him 



: UNSAFE ADVISERS. 181' 

aud. fo(r the world, he should have ^aid so ; but tho 
fact- of. his persbnial forgiveness was conditioned 
(m bis own act of believing, and could not pre* 
cfede'ifc;-. -: : ••:-•.•■-• 

: I heard another sdy, "If ycfu can only believe 
that Jesus died' for sinners, and that you are a 
sinnei*, you are saved." - ' 

:. Ibonsider thait an injudiiaoUs jumbling of truth, 
that may ih; some cases bel|>,> but is more likely to 
hind«r;the seeking soul. • ^ 

Solme say, **BeHeve that God receives you iiow, 
aaikd he will.'' ' ' ' v r : 

But suppose he ddes not; in faet^ receive the 
said sinner ai* that moment^ then he is asked' to 
believe what is not true. If a soul is actually 
embracing' Christ by faith, sueh advice might help' 
him, as Jbfae thiie! %ht ^ionietimte^shhies'thmQgh- 
ei-ronieeusi former of trbth^ but iir* does- 'not define: 
wioitaj penitent 'is ta beliem if )^ . > \ . '■ 

:r{rhe<e2;ercke>of ;saving faith is! la tatidnialv intel*' 
ligible lhi3]^,dnd^iift is a^gtikt ^itythat it .should be/ 
tbesubject of ijo hiuchl6ose definition and random ' 
appliGatibn: 'It is not^^to be sure, a mere exercise : 
of iTcasoni:but litee all Grod's perceivable arrange* ^ 
noents i.eoniinends it^f t6 mason, and thotighjnudi; 
higher in its %|ihere add'endsj ;i^ not opipdsed to' 
reason. 



1 82 . INQUIKlNa INTO :XttB CASE. 

When J under take i6 vftc^htdfjother:^^^ 
Holy Spirit in leading' a soul td Cbrisfcf-^d'it has: 
been; m]r:daily business for iuptvards of tw^at^five 
years of my life — I enquire first into the spiritiial' 
conditidn ; of ^be' seeker % 'suek- qfod^tions'iasltte&e : 
"Have you evJeir iknovm the Lotdr>in[»tbo:.pkrdoil: 
of your sins ? Have you been iseeJangihim-.u. long; 
oi' jshort peH6d:1n. HsthI tiiiei gooA^Spiribisaigi^n 
jx)U to see; thie ^ eficceedin^ Biafolness^af. sJni,'i not' 
only in its consequences to yoursetfiihdfrdta'H^imibi^l 
nessdn the* «ight of' Ood^.iss' tofleSd'^'OUi-toiaiAior 
and renounce it? You not only desirelb^ginfc up. 
sin^'buthacre ybu developed that disireri^i|bo^a:£B(({t? 
"Do yon now'consent to a divdrcb fit'om alLsinU^ 
sms of theieixt and of the lif6-4*riglrf e^nsland^fighb' 
b^d ^rts^^nt^ ta saver yburseifj ydarisJtnpdfcMfttnt 
consent' that God destrojr: all y^ruiif idoid, mid ^rsfspBk: 
rate your \£ins from yod, as fat is tbeeflsferJstfironii 
the west/ and accept his ifrill aij th^ixaleo9fnyttitr/ 
heart aiid life ? If yciii: aeek^ as a iner€r'eaDperiiB&&t 
yon wilL not succeed; Thei%^mliisib^be^[lioii^ 
confession of y oiir Suk, wid ; ybuo : helplestoegti^^ and ; 
an nnreseryed: oonseci*ationjof your ^ole<ii^^<fOM 
God, . for. tinie abd :£6|: -^eriiitijPi; If lyiSucf ncrarjcixn^ 
sent (diasL to (submit' yourself t60bdfsiwiUri|rou iluw* 
bojjt ito::b€|^evd^ andiy(»biwill be sareeH^? 2]f in loifvl 



** WHAT AUB PatJ TO MLlfeVBl " IfeS^^ 

' Wliafc are you to believe ? ^ 

^^N<bt thilt yoir are pardoned j for you know yon • 
aife not'''-*'-'''-; v ■ •. ■ - •"• '' '■ • ■ 

* Not that you' cah ' do sonde 'ifearittg peniteHtiai 
woi'l: fo cbmnieiid ybu to God's favotir; If^you 
cibftld'sted a rivar Of tear^i '* give all youf goods • 
td^fefed^be poor, and your body to be burned," you ■ 
could not atone for* one sin*.' There is but one^ 
"sacrifice for s5nsv ^ The= end, or object, of ytfur 
T^pimtifice k ^Unreserved subihifesion to God's infl. 

*^*Ndt'tbafr'ybu 'ai'e to obtaSn relief first; from your', 
d^faidfnl *hrlrduess ina darkriess, and'thef repeliant* 
fifeWife 'of 'isfni' and Sd tan, and theii believe ; nay, 
rfefHef cftii" clhly 'be had by the saving power of 
.Ti^i'' and belie Vitig i% the conditioti. IF you' 
weife itffl&rlhfi^ ain atiack of bholera, you woiild not= 
s&f^^'Aiidoti as I can getMief from these dreiid- 
f tfl^ feafe and' criitripS,* theh I <vill give iny dase into 
thii'^h^ds (tf a lA'j'SiciaHl'' ■ So yoii liitist give your 
caisSe^fetoih^ haniife 6f;f6Tii''grfeAt Physician just as' 
ytiti are^.^' - Cbtiie* ^^nth all y but' liar dtiess, and dark- 
ridk T]^^)f'^\x\lt'iiTid: libnAa^^ wrctdired and ttfinbd ' 
bff sMYtafy^ti^^^^^ ^'hoJJ^eikMu yonfe^H* 
t]fosKli|i^'l!(]f ^iotiiri^^^ done, 6t can tfo, ;or ' 

tadi AiiVbtftiV^^efee fean te'fbf yoii;' jdst a's y6u fate, ' 
0ir^Mr cfeeMtiti tfe^^nds of ^J^is, and^M^^l 



164 ASSENTING TO THE FACTSL 

Believe what ? " Believe the Gospel." " Relieve 
the reoprd of God ooiicernuig his^Soa.". God hath 
found a ransom, provided a remedy, proclaimed an 
almighty Saviour, and hath .told, us ip b»3^ gospel 
nil that is necessary , to command our fai{.h in him; 
and you must believe what he says. A Saviour 
that God hath provided, accepted, and proclsamisd, 
is eyery, way liyorthy of our confidence. 

What, simply assent to these facts? 

Nay, the devils do. that much ; but assentiug, 
you must accept Jesus Christ as your Saviour,, on 
the faith, of those facts. . " ft is j* faithfal saying,, 
aiyl .worthy, to b<?. ftccepted.''.by *lt. " tha|;., Christ- 
Ji^^us jcaipe.into the .woyld to sajve^siuners,'' even. 
the '^ chief .of sinners." That is the de^Jiofed pb^ 
ject of his great mission. }s he not competent I 
No\y3,«9n the faith of. Gods facts; ji^dreppaamen- 
datipns, ypu jnust. reposp popfide^icQ in Jesus, and 
accept him as yoi^- . Saviour— confidence . . in j his 
blood-shedding op the cross a^ an adequate sacri- 
fice fpf ; the siii$ of the whole world, and. hence for 
youi; s;ns, constituting the meritorious ground for the 
ren^oy^l of : all the legal difficultie^r invplvedi in 
your antj^^onism to the immutable jjrincipfes of, 
righteousness in God's morfj government ajnd th©j 
procuring ground of . " pardoQ, holiness,^ and heoc^ 



CO^^FIDEIfCE IN JESUS. 1 35 

Yen;.'*^?. confidence in his prayers as your gre^t 
Sigh Prjesti'r who <was di^liyered for our otTences, 
fjn4 :''a,ise^ ^S^V^' ^^ onv j^jistilicatiop.*,' " Who 
\f:ill have all xnen. to be SAved»^>and to ^m^ <untO! 
the knoyvledge of 4ie ilruth ; Fpr thftre i^. ope Qo(}» 
B^ one mediator between God aijLd.man, the man 
Qhrist J^sus, wl;p:gaye himself a ransppi for ali« to 
be, testified; in due .tune." - Qod, testifier his accept- 
ance of the ranso^ ,in t)iat,-' he f raised him from 
the deadr and set him at his own right ha^d in hea* 
yc^ily places ; "j and Jesus in his mediation testifies; 
to the adequacy of his xedeeoung acts;; Csji.you 
not entriist jour cansje in. the hands ot such an ad*; 
vQcate wit^ the Fariier:in heavei^'s court ? Con-, 
fidance in, his invitations and promises* ^^Co^ne 
ufxpo : vofi, , all ye that l^our and are heavy 
ladex^.and I will give yon rest. XJakeqiyyoke, 
i^poayoui . and learn of inc;, for I am meek and 
lowly of heart ; and ye ihall find: rest unto your 
souls.** He is meek and lowly of heart, more kind, 
sympathiMng, and approachable than any human 
hveaoA in the world. Cant you trust him ? Coo- 
fideooe in his ability to save you. The Jewirti 
priests were weak as reeds shaken with the wind^ 
aal '^were mot suflSsred to contipue by reasao 
cf 4ntb; bat this man, oeeause be cMuntmh 



186 CONFIDENCE IN JESUS. 

eveVf bfttb an unchangeabte priestbood; Whcre^ 
fore he is able to save them to the utteirrttoitthat 
cdme linto God by him'"— sAve'effectryeljr trom 
the" uttermost depths of degtkdatidfa ; save all *<4 
evefj^ 'ttlftne andii^ttioh ^ha^ <Jome tiiitb^ God by 
hittij sav^ to -the utt6i*m6st limit of tithe tffl 
kd shall deliver ujy Ms medfcitdrial kinrdcfm, and' 
sitSn^judgiiehl'tipbD the wbrH-^* scleirig he ever 
Kveth «o ' nirake^ ■ intercessidn for • them.'" Cafa fim 
dotlllt'liii *,Mity td is^v* t6u noir. -CfenfideiKief in 
Ws^ wrlKngiiess to save' ydU;" '^'Ghrist- Hkth loved 
life, Wd Wh givetti^'hffiaself for bs^'ari'oiferifag-^^ 
a 6ak5t4fi(5e tb Gbi'^^**hatti ' ptitirefl ' oti!: Ws' soul 
imt<> Meath*^ fbr lis.* 'ti^ ^is ^e ^ttfy triehdyou 
have, wTio toi^S^jreu' etioi^^ to die fcif yoh; " He' 
hvefS'iyou to(»»e'thfah'^uf 'i^^ ever'-dM,* ot' 
^er fciitfld:" tiis gt^t heart 6^6yto^atjly^'rtnafete-^ 
IWj-i&'tBe^salBtt bofwi p'ffefciselyj ia rfoihhs'pini^' 

Thei-d iS'^bclM'rlablefildss'oi' stadb^' of fUrnifi^"' 

premises- bf God ■ ' iii ' LM; ' -ire • j*3fet/' antl in • ffiitf ' 
ajii^fj;??. '*! JesuS ^Ch'rfef, Are Wiiftf- yfeiteWJa}^-^!^ 
te^iiy, aiatdi''evfer!»'' WK&^t'a;me^«y 'flikf^e'Mi/I 
s«(>h^afrI«iid1ti-lfe^dtfs'«JbyMf!- OK! 'iliatilc'tiA^r'"' 
a^m-gimf mrttifiOi yoilF'ifatfei'efetS' df s(ri?F^kni^ 
body for time and for eternity in his care. l{<>meni- 



" THB^IfORD ife NIGffl THEE." 187 

bSf, W6; liiy '^r MdnH; tirtft' he is just as av&ifaliJiff 
ndW- i^s liie '.wHs ^fc tlre'^bdi' lepers awd bliii3 inien' 
Wo tAtafe'WiiinS'whfeii'liiiimfkt'iii the flesE "Say* 
not in thitfe Tieart;,;\Wibr* shiafi'^6e^'d''into he&v6nf 
iMVisfiU'Ui^ ^ik-^d(JMW>riM'.ate'vfe.' • 'Oi^,^iho 
^Ip-'aySfebrfd'-i^it'cy iife -"ae^l'thit ife tb'' brings 
Gfi?iSt¥gain'i^r<ifh "'flie tear^'iBttl/#hat^8(ith4tr"' 
Wha«'^ltlf"G(ja^' imBi6ta^'^'iy<t<Jle'^*'dii thfe'-^b-- 
jftet'?^ "'IWM^otA is'tn'^iiheef'-eTlie^in' fliy^'ftt^uai,' 
^Wr- in\^y' hftkrt' r ll^t^sV thfe '^*o!ra 'ctf fakh ^'^w^^^^ 
\W'i)reaBh ''-^"'The -reconJ 'of <3r<)fe bdhcfei-nlii^ his' 
StftT^i^th^ bisis^ of y6ur feith in 'ChWitiiiiis 'so^ 
in^p^^iea^btt'ybtir heatt'j'ia.ridib Sefihkf'iiiif s^felftk- 
aT)lB'.t^l^ 1b'''yofiir'm6titHJ"by theiHol/ fepii-Sit, asi 
tei4irf'ttfei'''tip<m ;j'6U'the'fes^orisibIlity W a*' de- 
cfeio(s'Ti*Sv:'''' You intiSlJ'CJbtif^i aiid' accept' Chrifet' 
ra'-'-^bui' ' 'Savfotit'' ric/w;'' dr~a^ny ' ' knij ' ri^ecft' 'Mia. ■ 
THdW'-ickaribt- iiii^i-<iire''-^dt';owH';syite^ ctei'ay;' 
yofft'' 'kfaiiicft'' subktftiih*' •som^ihih'^^ else 'fbr' God's' 
oiiT^'^feavMif W;in6iiy\y6u 'caritlbit' subsidize' his' 
a'ei'iAig ■Vtei6k"'It'"l^ ilf ''cofi^pletfe,' 'perfect, ' 
aM '^Vamby ibU, and '^!1 'ib' -thb ii)erson"of'liib'' 
rl^tt'ff^^''J«s^^\^o 'i^'bo^v^'^iW^ at the' 
dcW^j*'-Mtor'(sthere:'siiyatibn' irf "aiiy t^\iiiit: 




him give all the prophets witness, that through his 



188 ACCEPTING CHBIST, 

name whosoever believeth in him shall receive re- 
mission of sixL*' A postponement of your believ- 
ing now, is a ■ refusaK my dear friend, do ac- 
cept the glorious alternative just now.. 

The moment you thus submit to Grod's will, 
and thus in your heart intelligently believe in 
the Lord Jesus Christ — and accept, him as yom- 
Saviour-— thfit moment " God who justifieth " at 
the instance of your Mediator, will say, *^ Your 
sins are forglveq you •for his name's sake ;" and 
Grod .the Holy Ghost will fulfil in your heart ** the 
i;ighleousness of the law ; ''—certify by the stamp 
of his royal seal Tipon your heart that the death- 
penalty of ^he ilaw against you is cancelled, your 
sins forgiven, your right relation to God and hiS: 
l^ws scoured^ and the love of God--^the essential 
pvinoiplp of obedience— sl^ed abi^oad in j^our heart 
by the Holy Ghost thus given wrjto you ; and.aH 
attested bv the Spirit's direct, witness, corrpl;)ora- 
ted; by the testimony of. your own spirit, based 
on the conscious work and fruits of God's Holv 
Spfpt in your experience, . '' Herebjr Jcaqw we 
that we dwell in him, and he in us,'becavii9e he 
hath given us of his Spirit." " After that ye be-- 
lieved, ye \yere sealed with the Holy Spirit of. 
pi^^nftise, which is. /the earnj?st of ,pur inheritance*** . 



••Ttoi^t ofb^afege tb'ftfar*^ hatii nerW become 
f^tte spirit of kdo^ioti, Nvii6r6by \vte cry,' AVba, 
Father. Th6 Spirit itself bearetfr iivftin^ss- wrth 
our spirits tkat W^ aref tibef children of God- And, 
^ (Children, • then hi&il^ ; hei>s of God, and joint 
h^irs with Chris* : if isio be that we suflfet wiih 
litm,-that wb itaay klsb be glorified -to^ethei^.V 
"Beitig justiffed by feitfr, we have peace with 
Obd^ through bur Lord Je^tis Christ!'' ' "Thb peace 
fottoWs "the pardon, and the pardon 'follows th^ 
belifeVing; Gbd^s act of pardbiciirig a believirig 
penitfeht is called justification, no • doubt ' 'bev 
ratiistf'it Is essentralTy a', judiciar'iaet^att act "^JF 
diifine clemency, but in strict iaccbrdance'with the 
highest principles of immutable justic^; throu^li 
th^^'etmipetiisatite provision of riBdemj^tioft; 
' -fiy tf decision of heaven's court,' cfhangingnly 
Fetation. from a condemned criminal to an adopted 
ichild, my relationship to God dud hii laws, which 
ha^ been so sadjy disjointed by sin, Ji' adjusted! 
■ '^^h0 jnstificatioh by wbrks, of '^hich St. Jamei^ 
«!|iefek^,' is the maintenance of this right adjustment 
of dlii* Relationships' to God atid his laws,' by a con-- 
Iteu'onis, living, developing faith, working by lovej 
ptfrifying the heatt, and manifefstiiNg itfeelf appro-^ 
^ately in word arid deed. By faith we are ieiSfi 



1 90 JUSTIFICATION ^ WO|kJ^r 

grafted iatp t}ie tnie yuig^ bj;^lj»;^# fM^ilil^ 
trae.Tine^ ^ut w^ thus, .daily; dj9i|iiiEe*;,^e; .^ivinei^ap 
through, t]^ {lurifjing lif? <>f;.;the{[]^ol7.;Spii1t, 
which manife^tf ^t$0lf'ia,tJi€kffJuit;i^ 9f<lK)l$90^ ^-.i 
• Every principla and.|ac4;.^s§cnti$^Ij tq tj^i^iglorjlr 
ou^adj^stjnpnt,. called: ji^tifica^iqiiy in,:tti/B .flret 
pLacey must'be^ Iuai^tai^e|c]J;[fle¥6l9()e4y/a^d.Siuitf^))^ 
xna^ifestedf otherwise dif^ojbtmei^ ^aq^ :|n- 

stead of jjustification, wjJJL\foUow,f;r,"jl^haU.[yer,sii 
becau^ ;we ,$tra not under: tl^;j][aw, .h!^tp]l^9K}/^ 
gracQ:? r God forbid. . Jiftoyr ye ijpfr ^hat4q;y^JMW 
ye [yield yourselves- ^eryc^nte toqtjgjj, 1^ jPS^TAPitf 
ye are jta_ whomj ,yq: robey. ."^-pr - j^el4 q!?e<JieEieft7TT 
" whether .^of sin.. untp|.dea^ W»pfvJ9fe^!^E^§rttrtb 
righteousness,"-: , '.r,- ,..;:•. ';>•[:..-•: , » . r-M 
Observe^ thoae warniag words ^f]q^4^dp96$9d.|9 
believers. Ilia poor /soul ;prho (presiKi(^f( v^at, 
having obtained pardon;, he nis^y i^o^v <^an)pfar;.Vfl^ 
unrighteousness in heayt or||fe^(f(B|^^lflr(j()^;;tQ 
an ^unconditional Qovenant to inai(ttain hifi heirsb^ 
outrages l^q instincts of coniTnopL'f§ensei,ft)ie)ip)aia 
teachings of the whole Bible on the s^ibjee^and 
becomes a, servant of sinunto death*! .:fslt\fhaspT 
ever, is born of Gpd.doth -not commit: sip,. f9r;;l^$ 
seed remaineth in him"-^this ne\^ U^ ijifly^affiA 
or planted in his hearty by. the Holy j§pJrit7^>,fM 



il|9S?BMENT .OT^ PAUL WITg ^A^JEg. ^^19,1 

,J/jl?n:do^^^jnpt, (teach : t^ hnpossi]pi^tjri[ ^rjiR.thR 
.^^m^; {letter,, he ^dnxite ths possib|l|jty, ap<^ tihftifiaflt, 
(i^ndf ; |J|4|, ..JJiirojjgh • sd^i^ijily , r^fSTO; ^elipve;:^ .of the 
,4?^g^tpf. their, falling into.si 
tjf^jl^wlw,^; all the fitheq apQ?t^? twg|iti . that sjp 
ypa^ of jjhe 4eYil, aaci heucej entirely, i^opgruous 
fyKJth jl^eir ^ ^^w, ;life, an4 .^^iops, . aaj ; .^^il^rjen of 

,^1^K JSt;;]B^ul ^was jexpati9^|iiig,.qn. pyr^gtor^iiiB 
h^al^jPiwith^Jesu^ Cl^rjfVrlje^]?^ ^c^^rpful ; t(^,a4fl 
t|4^,^^^njki^ conditicin, thjEt^ yi^hiph.j;un^;oQ.tiy ^ 
.jt|ieij.i;rQWJi jobteia-r-".K so- laejtljia,^ ^e suffi^p ^Yith 
jhim that. WQ may be also g^Q^ffed tpgeth^r." frhe 
^qtctr^e. ; of . St. Pai4 ajxd. St/,.,jirames,. ^ pji 
ju5jt^ipjCation ' by faith . ^ ther .groif ijd ; p]f coi^- 
f^mpja, aq^ by works as, ,legitifl!i^te^;, fruit ..;a^d 
^fjn^^trsk^on.pf faith, is clearly^ pitted by St ]^,^h 
'^y^.')'^'' For. ye, purselvǤ. .aJso .^yer^ .^qn^etuxf^ 
Jipioljish, dispbe4ient^. deceived,- .serving divjers.,hi5^ 
and pleasures, living in malice and envy^^Jti^tef^i a,nd 
)^^g one another.^ But after th^^t the I^i^ness 
^^nd^ove ,of God our Savipur toward maq appe^i^d, 
.npt by works of righteousness ^which we h?iye,dpqeij 
hut.apcQrding. to his inercy; he saye^ ^i^ite.»*'lP 



192 GOOD woftKs, A FRtJiT* o^ tnrtt. 

washing of regeneratioii, and renewing of tlie Holy 
Ghost, which he shed on uSs abundantly thiibusrh 
Jesus Christ our Saviour'; that being justified by 
his grace, we should be made heirs according to 
the hope of eternal life. This is- a fidthiStxl' say- 
ing, and these things I will that thou "-^Titus, 
and all ministers of the Gospel — "aflSrrti coii- 
stantly that they which have belieVed in God 
might be careful to maintain good n'ork^. • These 
are good and profitable unto men.*- Theassuriip' 
tion that the apostles taught a contradictor jr doc- 
trine 33 full of the insidious poison of infidelity. 
If such is the fact then they were not inspired, 
and hence their teachings are hot authdritattve, or 
if inspired, then God contradicted himself; and 
hence we have no reliable basis of failh ih'hini. 
But it is clearly in evidence, that the assumption 
is false, and that God's oracles, all in beautiful 
harmony, teach the same great doctrines, ancf the 
more closely we investigate the subject 'unc!ei'*the 
Holy Spirit's teaching light the more clearly t(^e 
see this fact. * f 

Now, my dear friend, having defined briefly 
some of the legitimate fruits, and relative bearings 
offaithjWe will return to the leading thread -of our 
discourse, and explain and illustrate a little mors 



fully this essential conditioa of salvation--*be- 

,; "Suppose " says one of my friends, " after 1 sub- 
mit to God's will, assent to God's facts, and on. the 
faith of those facts accent; Jeaug; Christ as my 
S^yiauf , I do . not receive the regenerating Work 
«bd witness pf the Spirit." ' !> . . 

rl: iMy'dear friend^ t!hat is not s supposaMecaAe. 
All.God'«^roTisions are immutable veritieia'. : : The 
renewing work and witness of the Spirit in thfe 
^eai*;te of 611: believeBS q,re as much a: matter of; i>ro- 
^Tisioii' as- the blood-shedding Itselfvmnd/^as imBi«t 
tably reliable. As well may a man talk .abotit 
prinking frc^n thfe ' flowiog river without wetfing 
his lips, or feeling the coolirigj ; refreshing; egiefefr. 
iSoSa^ tjo fte sur^, acquire such.a habit of doiibting 
God's ;f;EU5ts; th4t 5Vhen they do svlhmifc,. f^i m 
ljj§ desperation, of despair cUtig to |[eSuSy.,they will 
not credit the Spirit's work dijd tfestimony witjait 
lfetfijf<)iWQ: hearts, atifl hence for p, time Un|er in 
darkness, and emerge into the light so gradually 
ithat th0y . cannot/ tell the precipe ; hpiir nor day 
when they obtained "remission of gins ;" nnd 
i)t^e?»3 go on doubting to their dyiijg day. But 
©either of these is eoco)*ding tp Crod's purpose and 
jjrovlsioi}, . . ; .. \ : >: 

9 



^1^4 A GOOD MAN WLSTAK&f. 

^'It IS, however, not uncommon for pefsotHib 
say, "I do submit, and I do believe, but I cM% &^ 
any relief.'* Such persons simply 'mistake their 
oWn assumptions for facts. 

^"At a meeting in Sidney one night of a serie* of 
«ttrtic0B, where some hundreds of souls believed 
and were saved, a brother said to'mJB, "That lady 
has bad a hand struggle, but die kasicbmo through 
all righti ' She is believipg, and I think she is 
iiwppj.'' ■ ■■ ""^T■- 

-Approaching: her gently, I said, *^My» mster!, 
have, you Bmtfendered your^If unreierifedly to 

;Li *^0 yes, I do give up everything--wtobe or to do 
whatever is his will." 

v^ii'^yMe- yoU believibg in Jesus?" I had^ before 

iekplained to lier the way of salvatidil }yy nfialth J ■ • 

•' O yes/ 1 do bejieve in Jesus. 1 do; abdept 

Jnm as niy Sftvibiir/' f r 

: ^* Do you realise peaca with Gtod tliix>tigh b6^ 

• ♦* No, sir; 'I aitt^^sprry to slay I oxpelfieBicd fi* 
feomfbrt whatever." :..'•;> v -li .:':;•' 

'^'Notr,' i»y .'dear 'i^ister^. allow m^tCT tti,yj I 
i5ttnift>t($i&e<5rour hieart, and ydu mav rtdt seife Hbvet 
^ you ought; but God the Holy Spirit^ ivhtf^ i| 



-ikdJiig^yott-ta^eek Je^^ ks it is'; 

Wi I tett^ott, that thVv^ry liioAtent fee sees fhiat 
^from y6i# heart yclti ab^siibrnftfolff to'^^ wifl, 
'^'ad^do fn your- lieiirt accept dTesus ^ Christ isis 
your Saviour, that very moiaerlt'h& ^\l reMoVe 
^thfe thirdeii of g\nR from' Jour 66nscien((ie,'shed the 
fftttteet forgiving l6Vd"6f GJd abifadd' iii'your teart, 
'rind assure you of the fa6t that being' Jjiistifledby 
faith you have peace with God. There is eitliier ^ 
•^effect in your stlbmisi^ioh, or fa yotir bdtievin^, or 
%^ bdthV' Now, liobeslly ' seai^K ' j^iuf lifeart, and 1 
Will meantime pi?ay the good Spirit/ to give you 
increasing light, and yon will soon' find odt tb^ 
ihindrtitfcej and 'if you cons^^t W'fts removal, 
Jjx^^ will beSeVei^* land 'receive the etid'oi? ybiii' 
fkitb, evfen the salvation of your i(ixA.'^^ ^^^te evi* 
dently • went ISi to ' a ' cloSe • ' heart^ ei^minittoi'. 
'For a few moOT&ts she'^^eiept ids thoiigli'her heart- 
btiing?* wtere breaking, a!nd, inYabt, *^ repented 
lind believed 'the Gbspel^'^ atid was fitted **witti 
loyuni^peakaWe and full df -^ior/^iii feSs'thati t^n 
niinuted fr^mi the 'cArfain^cement' of tbe •intervie'^ 
j«it givenl' The^ Soly Spirit alone is competent 
to decide Mi^ii- fc jpoot sfinher submits and be- 
Itet^s; aild' die piroof of the icSual fact of suc'K 
tdA-ender«rtid!ieIi€^vrn^ IS Tn ^he *' demmistrntiW 



.196 " I'm . A SCOTCHMAN, SIB." 

of the Spirit," through hi3 regene^i-ating and, wit* 
nessing work in the heart; which, to be^ suw, 
must be subsequent to the act of beU^vingj^ but 
is, nevertheless, the demonstrated fact that tibe 
penitent is believing." , ' , ■ • 

. " The traditions .of men," md the ing^<^ 
ixegatives of Satan in, thQ fornv.of. Vif$, bute, ^pd 
cant's," constitute a serious embarrassment.., (p 
seekers. : . ; .'^- - ■.■ ^,; ..;^'[ r..: .;?;.:: 

Passing round among .:the, r^pek^efiS/ ift York- 
street, Sydney^ quq ijight, I .approached at^ae^l^^ 
and explained to him in simplicity. ; hp^W; :ta; ;bfi 
saved by fait^ in Jesus^, :i. = .;:*:; ■ :• ii 

After listening attentively tjll I Iiad3./}9n^,.})t0 
promptly repUqd^ "J aiji a ^cotchmanj,§jr.j;: J cap!t 
jjet ijito it by wy suc1?l shQrt: mpthod;[p^rttat^i,i Jt 
wilj takp. me a long tipjie to wprjiy^niy ifj%y;^in/;t./ ,;. 

'.' y Q^, sir^ if it depended! on ji(^. iwpr^Sj y6U 
might struggle on till the day of, yom^.€|pa^.f^n4 
would fiever get into tl^e kingdo^n al;,^)lj;[o34fe:if 
you must be saved, 'Vnot by w9iksx)|f;right^j^wfD^ 
but by the. mercy of Go^A^ip,- vir.ti^e jof^.^^^j^ 
fected atcnejm^ftt and gr^cipu^jprayisionfjO^iJegfi^^^ 
why not now? G.odjji^apM^vg ^ ^Qpto]iitMlA %» 
quickly, a^ ih^ ^jcap .§ave,an,,.Jfisl^lpajQij;Ofcv.^jf 
pthecAam^. or. formof^maa in th0 r^orUkn^-Ka 



will Safyi '^6 'i/i^ri'* while hd refuses to' yield obe-; 
dfefacfeVairiS'r^ects' C^ will save any and 

eVety'iniaii'^tKe ^ery mdment'they do stlbm'it afid^ 




ili^'the dalfi oh the essential dtiiyof feelievinjri and' 
goi his ktentidfl again by saying, " Now, niy 
d&'4V brother, I believiB, as ^011 say, that uhder tie 
Spirit's awakening you Jo" cdnsdnt to a divorce 
nhvci ali smi iand ko accept Gfcifl^wiir as' the Vute^ or 
your life ; but you are^bbkifi^for Oiid-to d6 sorne 
wtonderftil tliuig foi- yolt, and then accept you, 
^Ulle|<3l6d is Idbking for you to recognize and 
thakkfiilly apf)r^edate the wonderful thing he hath 
dbne for you, arid' for 'fevery'^ooi* sinner, throtighi 
lite atonenient of Ch'nst,' aiid accept him'. The 
SjiiriVs rfenewing work, which will certainly foll6w, 
is^ part of his immutable purpose and provision, 
^ndV you need give yourself no trouble on that 
subject. Hie Spirit of adoption will attend to 
thatj Your duty is to * repent and believe'' the 
Gospel,' and to do it 'now." fie received some 
light, but' was not saved till the next night. 
' Some months afterwards, in a fellowship meeting, 



X^S HIS TESTIMONY FOB JE3US. . 

referring to the night he found peac^ )¥ith God, I 
heard him say, *' I felt sin a grievous burden, 
pressing upon my soul. The Spirit of God said to 
my heart, 'Bow down at that altar of prayer; 
confess your sins, and accept Christ now.' Satan 
said to my heart, ' Go home, and read your Bible, 
and meditate and pray alone.' Thank God, I wa? 
enabled to detect the subtle snare of Satan, and 
resisted him. I bowed down there, surrendered 
my wicked heart to God, believed in the Lord 
Jesus Christ, and found salvation. I have been 
happy in the enjoyment of the precious love of 
Jesus in my heart ever since." 

Satan's mo$t destructive weapons are often con- 
cealed under the most plausible forms of trutli and 
pious performances. To "go home and meditate, 
read the Bible, and pray," were certainly all appro- 
priate enough in their place, but when the good 
Spirit has led a soul to the very edge of the river 
of life, and commands him now " to take . tjie 
water of life freely ; " to believe now " in the Lord 
Jesus Christ " — then to substitute anything what- 
soever for a present acceptai^ce of apresient SaviouB,, 
is a deceitful snare of Satan leading to that most^ 
dreadful sin which peoples hell— unbelief. . 

At the close of a meeting one night in Auckland, 



<]^qi¥ fy^iBiidi^ n ^shipmaster : came - i(»viaiA'^ ttfid 
l^)i^ie£i$iQg; hid desire for a short intei^vieWy^aid t6 
jDft^/'lHeftrfl Jion preaehin HobartTown liftsfc yeairi 
ap4; J iii^Vf^. felt , wry mis^fuble e^r ^ce. I bo^ 
ll^^jtti^^itig iyojiur preaoUmg here, an^ bate tnttd^ 
llpi^y piiod^ by th& help iof^Qod, to lead i[>difl[b^Mrf 

life." (.• ;j::.: ..'-:'■.' ". ^ ^-■"i: : '•■•: : I'iii)' '^ "^'-^^J' 

,, X^^u^s^Qpeid him dbselyy and fot»i!d him td't^ 
u|)4^ the aif:akenibg power. of ibe Spirit tO'll^ 
degree, that would lead! him to a surrender to G^'^ 
aftd il widf.tp himy" Gaptainj; I am/veiy^lad ihat? 
Q^od, h^ith i$0at^ hisk; Spirit toijdhdwlyouyidurjsililttl* 
^tat?: imd .d$jager.i God is^^rery kindl 'IKei b$jeb> 
Si^ourjsil^ed A^d thought you: up/:.aBdi4hoi]rgfe[ yirn^. 
hOfWe r^bell^d. ^gaiiuat him m> long and so gmvomly] » 
he }i|j^hi l^Qri^e jfetienfly with ;yoii. Jesus^-hath'^ 
Qoiitiiii^€Mi:^o i^tevf^e foic yoii, aod fa^h>nbW aenrff' 
1^5 gqo^.SpWt. tP><^ll:.you^ afldikad:y6u ti^hkii^^ 
t|ia^ you mp-y^ad, ,TQ$t for your itral.- The ye»f^ 
fgpt^ thatypu l^i^s ;feel th^iiuflueiu^ of bis'e<niT&i^'; 
c^g Spirit jspcopfitlj^tyto^ hwresLyou^ and iis y^tyi 
desirous :^.3a>ye yoM* ; Buti Captain, allow meto^ 
tell y<>i^ th^ : SaJ^n has laid a. £atal snaf e 9&t ym;-' 
afld you are prpi^owig/tQi^ouiiself to go right intcj'^ 
it by your p^a^t^ible iplaift for .a reformation. Y®tt ^ 
s|y y,o,iii.j9,re ^gtgqmp^ to fead a.new life^ but how ^ 



$00 HE WAS ON " THE WE0N6 TAOS.'* 

onn }x>u lead a oew life without a new heart ; ^Tlie 
JEthiopian cannot change his skiti, nor -t|i(^ leopard 
hU sjKrts/ Yoiur very nature, as you. JGeiel ttnd oon^ 
fo^ is corrupt, and fufl' of enmity 'agaiii^ God; 
you are a prisoner of the Divine |awj under sen^ 
Uh^co of death, and it will be time fory4m to talk 
about fulfilling the duties of citizenship in Uhe 
winnion wealth of Israel' when you are released 
from the death-sentence, and become a^f^low- 
Qlti:fien with the saints, and of the household of 
God.' Moreover you are in the most aibject^bon-^ 
dag^ to. sin and Satan, as is pmven in ytrnt own 
experience by the thousands of good refeolutions 
yoU' have broken befoi-e. Your only hope of 
deliverance is to confess all these facts to God, 
sjirjeender your helpless soul to him, atid 'steeejKt 
Jiesus Christ, whom he hath sent to iseek and to 
savd the lost. . If you ca^inot submit liblv under* 
th^ graaibus influences which you feel, what can 
yotip^hope to do when you get back into the. old slip- 
pery palh» of business and worldly associatfons T Do 
you not see lliat yqu woulcl relapse into'*the same 
dead state j nay be more dead even thai before, ' 
by leaving ' grieved' the Holy Spirit in rejecting 
h}s pflfers of salvation. If you ' now confess and ^^ 
f(WRlce. your, sins,' and accept God^s perfected * 



•* 1 lAtTST MARl^ 10 FRAY." 201 

»eto€^y'ifa Gkrist^' you wHl obtain' pdinJcm^tOM-rifglit. 
ThelSpirii'Of 8taq)tion will '^¥e ydu^ a ri^W heart,* 
and then und^r his kTading you^'w^ill lifr^r'the lifd 
ht God 'yon arfe- pfi^(]^6sing tb: yourself." ■ • ■ 
^ «0;' said he, '•lam iri^ a dteidM '^tafei but I 
rim- not ready^ to recerVe pai'^dd' tb-Aight/^ "' ' 
'^***BQt, my'tiriar sir, you will nevei- make yottr-^' 
siifaii^ better.' Do you nd^-conseiit that God 
lAlEtll Vemdve all y^ur idols 'itnil'" sins, and litt^rl^ 
cbflisutoe them, and conform y6ur^heart and life t6 

liiioWwii?" ■'''■'' - :• ^: V ^ 

"0 yes, I am very anxious, biitl mufet learn td 

"'Novr,'my dear brbther, that is just a^nother 
form of the same old thing. Satan will lead you 
tii Reject' Christ, aiid gel you to substitute some 
plan of your oKvn, Jf you I6t him. *' Learn to" 
pray 1 ' How long did it require the poor publican; 
when hfe'felt the criiiAing^ weight bf hiik sins upon 
Mitti, as you do^ to-night, to team to cry, ' God be 
merciful tti me a iSimifer r * Plraij^er is telling God' 
thfe btirdeii aiid d^li*e' of your Heart, as you have 
told me/^ * The 'spirit of bbtldage to fear* is 
^l^orking in you ribw tb ^wIU and to do,' arid your 
heiart is full of the subject matter' for prayer, and 
ybiV'hate onlf to b^fen^^olir mottth,and God will 



graciouslj helpyou topnay^ Subiajiil an4:b|edli0i%; 
and believing, you will r^eive the; 994, <>( "J^XPr 

foith, eventhe saivatio^qf yourSoijl/M: ' . ':• i'^i* 

With that, he dropped on jhi/^kj^Qefj^.^kiidcH^d^ 
earnestly to God fqr n^cy,; aiid .}^ 1^ tli^ a 
quarter of an hojii|*; he accepted J^sya iv^jtu^Bi'^?^^ 
Saviour, and was filled witlv joy; and -gla^A?^); and 
went to his ship praising God foe salyatjqfi l>y;fai|;|bu 

When I was labouring injMudgee,N,?;Yr^Optit 
Wales, a man who. had be^n forward. ^^ ^.^fUkj^, 
several times, was crying out, '*I cap'tYb^gvg!: 
Oh ! I can't belieye 1 " .; "-n m: ] .^oM;- 

Said I, "My friend, you must believe, or yiopr 
will perish." • I had ; previously sa^fi^^ ^§9^- '^ 
to l;he sincerity and depth ;flfhi^TeJJj9nJta5^cp.•^,. ^.ji;/! 

" But," replied he, " 1 can't .^l{eli(^y^;j V^e[tf:}ie§^ 
again and. again, a^ I . Qan\ I^ Igop^;;? f ^ Cf^j^ 
believe.". :. ,.., . ...... . :t :•/•'.» 

'' That is thee;5sence of unbelief— the y^S^^ff^/ 
spot of perditioiu It, is a wicked, Te^e9tv3n.opj 
God to say you cannot do,.wh9.t God confijEiajidifrr 
Would . God require jpu^ ^^^r. the. R^^^liftr 'J?fi 
eternal death, ta do what ^ he had; pot put,]Yit^|fi> 
your power ? you should be vej^y caxef ijl; hoj^-y^,. 
charge, God with such an putrageou^ HT9^^?^:J^[ 
all that*; ;Ood Jb^t|» .^\^n,jo\f^9^if:;i^ 



fimctipns nejpepsarjr tqrl>e)ieviBg— ^tji fijurnish^d^' 
tj^e, Bible th^ most rejiiabl^ basis of fajth 4il t^e^ 
Yf9rld,jhath ^ent. Hs quickening, Sjuirit to ^iip^afti 
%|| .^^(j P^vine, stitm4us,flec(^^^ to l?i5jjex¥|g» J^»4 
ifio??ai]tjtiiig:;t9,.yeyeal,|J^^ ^a >][^i^ljlj^. 

^firyi^flar of sijjifi^ip.to your hearty the Yory:i^Qji^t{ 
ypj4 Cpn$0j5it to.Jiis.terij^^^^^^^^ = ; ; ,:i ir. )/i 

;. ,*f BuV,' said lu?, . " I must tell .the trudi-l' jw,h.%tr 
is th^; use of njy) saying X can believe wben I feel. I 
cfaiiY? ;WHts^U.Isayf^ ; 'Vl< 

Jf ^^JJell; ^>; f^te^id jpf.teUing.God t^t you^^iayj^ 
l3^9 99nM9pce.w wl^at be sg.p, a^d cajUnot .accept 
]jLis[prcn/;ision of mercy^ a^prmch himi iur siinp}icit^«^ 
^,di^ tbQ poor leperis; ^d blind njien lye read 
^out-in the Gpspelj ^ apd. s^y, ' Q God,^ thou see^t 
^e... Thou jiuowest what a polluted sinnjerl. am., 
^TiQu^kuowe^t the hardo^ss^of my hearty jthe bliridr 
ness^ of niy mindj and my utter inability to makj3 
igy^self.^jf better. Thou knowest that I am i^der. 
1^, death sentence of thyjaw, and in bondage to 
$in^! apdj S^tan* and in myself utterly rhelpless, and 
hp^ljess, aq^d .all the good men and angels in 
^,^uj|uv^i»se^j^ppni^n,ed^ could n save me from 
^ iips ^aqd; th,e|r consequences. But, God, t ' 
^jiy^ ;read.in th;^ book, that thou hast found a 
|ijj^so]^^^ovij(Je^ a rqm^^ proclaimed an almightjf 



204 '^ don't contradict god." 

Saviour '^ablo to sar^ to the uttennost all that 
come unto God by him.' God, I dare not con- 
tlradict thy statements. ITiy servant, St. John, hath 
sa!d, ^He that believeth on the Son df God hath 
'thie witness in himself; he that beKeveth mit God 
hath niade him'a liar, because he bellevelh notthe 
record that God gave of his Son, and this is the 
record' — the substance and end of it— * that God 
Kath given to us eternal life, and this life is in his 
Son.' This free gift of God — ^salvation from sin 
a'lid eternal life — is not in any work of bur own, 
piast Ar future, not in any detached portion of 
Christ's redeeming workj'inot even in the blood of 
the cross, but all the saving virtue of the whole 
work of redeiiiption, and the divine power for its 
application, are embodied in the person of the risen 
Jesus. *He that hath the Son hath life, and he 
that hath not the Son hjath not life.' If, my dear 
brother, on the faith of God's most reliable record, 
you accept Christ as your Saviour, in him you 
wjll find pardon and life. But instead of that you 
are telling God you cannot believe whkt he says 
about Jesus, and hence, cannot accept him as your 
Saviour. My dear sir, do not in addition to your 
life of rebellion against God, now that he hath 
kindly sent his Spirit to lead you to Jdstfd, call 



him a liar, and reje|ct his Son,, ^t ^11 hini,t]j|^ 
you cannot doubt the truth of hia racord conqerfM;' 
ing his Son, and that you will givQ jKmr ^oof sop^ 
intp his hands/* . t .J, / . . . - 

.«0 God, have, jof^rcyi on -np^ ^i^d.fojrglye fflff 

wij^ked unbelief," yiied: hQ. ,, ,^* I. pey^ wilj ^gj^i^ 

sajjf, i cai^'jb believe;' I: will try.'' !. . . ; r ;.,.^,^ 

. I^^ftv^p^ ^jm.tQ hfs reflqcj^dp^ ^of^ a s^?<^on,: f 

^j^t^rws^rds.riQtur^^^ Pftid— " Wel^.uiy broljh^, 

.. "Ph;!:'I.c9,nnpt,Jt(^^ 

tl^t,^J;did4pfr wstn to^.s^^J^at.^; fl(^or(5.". ^iiijfn 
' " Ah, Satan, is playi^grjO^j yejuT; f)jl4.!habi^|..€^f 
^n5)el|ef,^^^ii{^,helpja^ T?fi,i? ftf»it),J^<i^er,ibHlij|ou 
gijijst at [Wce .an^j^or^ep^-^rij^^ % I?f9?7l8,;/.I» 
Qap'tMeyej;. <jHt of yi^urfpiritu^l.ryo(^lj|il^y^^^^ 
"Jf^.t^e]^^4,^^ 

a,clq|^ ajidjbe, retire|J.;\^^^ Ipatjwa?: 

.0 rtel) ^Jhnf^]^e^^^^^ jf^eajis^^^pd ipt^h^^j 

¥.f /?ffl^ WfiIi^?iil^Y^f%Ti jH^. :f^5^:wfpwwg' 
fpujP' ye^r^, of; ganf^ti ^^ipgj hje had -gropod^n fthtt^ 



208 " IS YOUR SOUL INSURED ? ^ 

from business, can spare a faw hours on recreation 
and health account/' 

•' No ; to tell you the truth about it, my in- 
surance policy ran out to-day, and I must go at 
once, and have it renewed before the office closes." 

I then played on the unreasonable procrastina- 
ting habits of sinners, by assuming to beg him to 
risk his property till to-morrow, and seek his 
pastime pleasure to-day^ but he broke it off 
abruptly, saying, '' Excuse me, I must hasten 
before the office closes." 

" Who among us shall dwell with the devouring 
fire ? Who among us shall dwell with everlasting 
burTiingsl^' My friend, is yonr soul insomefd 
against those everlasting burnings ? If . not^ don't 
risk it till to-morrow. 

'< God hath prepared tbee a home. 

Sinner, eanst thou believe it P -^ • 
He BOW invites thee oome^ . . * 
Sinner, wilt thou receive it ?. - 

■ ' - ! i 

'' come, sinner,' come, . . . ... j - 

Per the tide is receding, . . . . r 

And Jesus will soon . ^ • 

And for eVer cease pleading.*^ 

' '.'■-■ J' ' ■ ■ 

THE END, ' ' 



INFANCY AND MANHOOD 



CHRISTIAN LIFE. 



KEV. WILLIAM TAYLOR, 

OP THE 15DIA MISSION COKFERESOB 

AUTHOR OP 

^^fiETEN TEARS* STREET FRBACHINO IN SAN FRANCISCO,*' 

** RECONCILIATION : OR, HOW TO BE SAVED," 

" THE MODEL FRSAGHEB," ** CALIPOBNIA LIES ILLX78TaATBD|" VtX 




'=^Pl5Pl|p^i«^ 



** -Tin we all oome in the unity of the fUth, and of the knowledge o 

the Son of God, ante a perfect man, unto the meaanre of the itature of the 
fiihieH of Christ.'*->ST. Facl. 



LONDON: a W. PABTBIDGB, 9, PATBRNOSTBR ROW, K.a 
WW TOSS : innj90K and phillifs, 805, bboadwat. 

IPCOCUZT* 



PREFACE. 



1 




HESE pages are kindly addressed to the en- 
lightened reason and consciences of Chris- 
tians, regardless of name or nation^ but may 
^- be read with interest by any inteUigent 
sinner. 



lilany such wish to know, and have a 
right to inquire, whether or not, the many 
dwarfish Christians, within the lines of their 
acquaintance, are fair specimens of the work- 
manship of Jesus, in his great work of saving the world. 

The AuTHOii. 

London, March 12M, 1867. 



CONTENTS. 



CHAPTER I. 

BABES A17J> DWABFf. 

To be born again — a glorious events St. Paul's ** old 
babes." Elementary principles. *' Don't want to go 
to school." <* Laying again the foundation." God's 
arrangement the best. ** Ups tfnd downs." " Can a 
justified soul be lost ? " " Do all babes in Christ grow 
unto perfect men ? " A dwarfish ineflfective Church. 
Great material prosperity of the Church. Why not 
succeed better in her great mission of disciplining all 
nations ? Dwarfish type of Christianity. Should not 
the heroic element of man's nature be sanctified by 
the Holy Spirit to gospel ends? Mohammedism, 
Heathenism, etc. How to succeed - - 1-18 

CHAPTER II 

GOING ON TO PBBFECTION. 

The terms — ^perfection, holiness, sanctified wholly, perfect 
love, etc., employed by the Holy Spirit. What does 
He mean by such terms ? What is Christian perfec- 
tion ? Simple rule for defining the meaning of terms. 
Negative view of the subject. Its relation to tribula- 
tion, to temptation. An illustration from personal 



VI CONTENTS. 

experience. Having our *' senses exercised to discern 
good and evil/* How it affects our instincts, appe- 
tites, and passions. Simple instincts involuntary. 
" Senses exercised *' to discriminate between temptation 
and sin, between the ** carnal roots of bitterness," and 
the legitimate exercise of essential appetites, etc., be- 
tween heart alienation from God, and the associations 
of memory, and flights of the imagination, etc. Sick 
man illustration. ** We don't belong to this world." 
" Try the spirits.*' The frightened passenger - 19-34 



CHAPTER ni. 
pekJ'ect lotxltt to god. 



Perfect submission to the will of Gfed, Wherein jdoes it 
differ from the submiBsion of the penitent ainxierP 
" City of refuge." School of Christ. ♦' Playing tru- ' 
ant." ** Loitering about the gate." " Entangled; aaid 
overcome." Pistinguishing points of perfect loyalty. -^ • 
Heart principle of obedience perfected. **- Ciae$tions of 
doubt." *' A little in moderation." "An army of 
drunkards." Horrors of the American war. Boctcine 
of ChristiMi expediency, *' Questions of doubfc must " 
be settled." '* Oh ! I didn't feel Jike it." Great princi- 
ple illustrated. *' Ay, ay, sir." ''The light bri- 
gade." Reasonableness of perfect loyalty to God - BS-Sl 

CHAPTER IV. 

PEBFECTION OF FAITH. ^ 

Reasonableness and simplicity of faith. The. plague of 
unbelief. '* I do not bkme God hr my fflilm^.'^ fto* 
duco your cause." God's fects v» Satan's lies. P^ 



CONTENTS. Vll 

feet confidence in God. Faith involved in legal com- 
plications. Vows: Their use and abuse. '* Satan's 
railroad switch." "Failed again." "What's the 
matter, there ? ' ' Various results of the failure. * * Ho w 
shall we get out ? " Legal snare broken. Full salva- 
tion in Jeeus. Self abased, Christ exalted. Local 
preacher in Tasmania. Covenant service in " City 
Road Chapel." " Xhe just shall live by faith,'' not by 
feeling. The doubting minister in Illinois. The fowls, 
upon the carcasses. A specimen testimony of an Aus- 
tralian witness - - - - . - 68-87 

CHAPTER V. 

PEBFECTION OP FAITH CONTINUED. 

God's laws of demand and supply. Oxygenizing the 
.blood — an illustration. The purifying breezes. The 
orbit on which the sun never sets. " Deviations from 
its orbit." "Manifestation of the sons of God." 
Disciplinary tribulations. " Perfect . that which is 
lacking in your faith." The lady who wanted Satan 
banished from the world. " To forgive such a wretch--^ 
impossible." " She wanted the Lord's prayer amended.' ' 
Lines of special Providence and moral agency <defined. 
** Old Jethro understood it." The old woman's faith 
in Providence. ** The boys didn't understand it." The 
.devils and their servants working fot God. - - Murmurers 
against Ood. ** Why doth God employ evil agents }*' 
Surface sins but the index to the seditiouB depths bo* 
low. God doth the best he ean for poor rebels.. Our 
a^ustment to evil agents. Our errors among the ** all 
things that work together. for good." Moral cause 
of d^ath, Keys of death in the hands of .the^Hoiy 
Spirit. ** According to the laws of physiology. I have 
no right to be alive.'' A well instructed Mth - 88-114 



VUl CONTENTS. 

CHAPTER VL 

PSSFBOT LOTS. 

Oonditions essential to perfect love. Reasonableness of 
perfect love. Matrimonial illustration. What Ezekiel 
says about it. Bit. of personal experience. Sacred 
memories. "The unfaithfhl wife.*' "I do not love 
God as oDce I did." Synoptical statement of the case. 
The eleventh commandment. ^' Oh 1 it is impossible." 
Lord Welliogton and the beggar. How to define the 
lines of duty. How to work safely and effectively. 
The simplest style of godliness. " Fled from a lion, and 
a bear met him.*' But one question to settle. Re- 
moving the mountain * - • • 115-139 

CHAPTER VII. 

aXTEBIES AND OBJECTIONS AirSWJSBXD. 

My old steward in Baltimore. Are pardon and perfbct 
love identical P " Is it a gradual or an instantaneous 
work ? Scripture illustrations. << A singular ineon* 
sistency." ** Just what you need to keep you." Cant 
get it till wo come to die." Can the perfect man con- 
tinue to grow ? " " Dublin potato patch." St. Paul's 
physiological illustration. ^' Why do so few profess 
to have it ? " Three reasons why? Four explanatory 
remarks. < * Is it best to profess it ? " Baltimore kfye- 
feast. Hard work to faoe the bishop. Simple testi- 
mony. Should Christians continue to pray tojr the 
pardon of their sins ? *' Vain repetitions." *' Midn* 
tain your cardinal facts." ''Come to the pdnt.** 
The truth demonstrated. Is the Gospel psroviidon 
adequate? Why is the world not saved? Rnal 
aettlomeut • . • • « 134-160 



INFANCY AND MANHOOD 

OP 

CHRISTIAN LIFE. 



CHAPTER L 

BABES AND DWARFS. 

"When for the time ye ouglit to be teachers, ye have 
need that one teach you again, which be the first 
principled bf the oracles o^ God ; and are become 
such as have need of milk, and not of strong meat.' 
For everyone that usetb milk is unskilful in the 
word of righteousness ; for he is a babe." What a 
glorious evferit in the history of any soul, ta be 
boj^H agstinj to become a babe in Christ, an event 
that we will celebrate in eternity ; biit to remain 
a biibe is to become a dwarf^ and fail tb attain the 
end for tvhich we were born. ' • 

The persons defined 1>y^m Paiil' in the^foriei^ 

B 



2 ST. Paul's " old babbs," 

going extract from his letter to the Hebrews ap- 
pear to have been of this class. 

He represents them as babes, not newborn 
babes, old babes they were, old enough to be 
men and teachers, but their experi^dce and Chris- 
tian bearing were characterized by infantile im- 
becility. Having, in my recent book, entitled 
Ileconciliati(m!, or How to ha Skv^y entered so 
largely into the subject of the reconciliation of 
the penitent sinner to God, and his adoption into 
the family of God, we will occupy no time with 
that subject here.' Allow me briefly to call your 
attention to a few characteristics of a spiritual 
dwarf, and then we will pass on to define more at 
length some of the leading eharacteristicts ot that 
higher development of spiritual life eonstitatiiig ** a 
perfect man,'' filling '' the measure of the stature 
of the fullness of Christ." 

One characteristic of these dwarfish, sio^y souk, 
who it appears were quite numerous 'ii> St.' Paul*3 
time, and are to be found now in evecy christian 
community, was that they were "dull of hearipg" 
--^theiir spiritual perceptions were very. alJtos^^; » 

Another characteristic was that they.ifei^^r^un- 
skilful in the word of righteousnesi;^^**; no .^df)9kt 
both in its application to themselves and to. ot|iCfrs. 



8PIBITUAL DWABTS. 3 

To find out the ^nature of a disease by the defini- 
tion of the symptoms in a medical work, the right 
kind and quantity of medicine suited to each case, 
and the apothecary's adjustment of it, and its ad- 
ministration to the patient, requires skill; and 
certainly no less skill for the cure of the soul than 
the body* In the use of the Spirit's sword, too, 
many unskilful hands seize the blade instead of 
the handle, and do but little execution, except 
upon themselves to their own wounding. 

. Another characteristic mentioned by St. Paul, 
applied to some of his Corinthian converts, was a. 
very unhealthy nieasure of carnality in their ex- 
perience. " And I, brethren," says he, ^' could not. 
speak unto you as unto spiritual, but as unto car- 
nal^ even as unto babes in Christ I have fed you 
with milkj g-nd not with meat; for hitherto ye 
were not able to bear it, neither yet now are ye. 
able." They, really were babes in Christ, hence 
not indulging in wilful sin, but through a neglect 
to leave the principles, and go on to perfection, 
they had become, sickly, .and the carnal forces, had 
sp gotten, the ascendancy of. their 'spiritual vitality 
as greeitly ^p endangj^jp their, riorht relation to G^oi^ 
a^ici heiic^ jto impair their usefulness in : the . 
church. It manifested, itsejf in p^r$y "strifis/ 



4 ELEMENTARY PRINCIPLES. 

envyings, and divisions." One party was " for 
Paul," another "for ApoUos/* another ^' forCephas," 
and in proportion as their party zeal for men in- 
creased, their spiritual zeal for Christ decreased. 

Another characteristic mentioned by St. Paul 
in his epistle to the church in Ephesus, was insta- 
bility. ** Children, tossed to and fro, and carried 
about with every wind of doctrine, by the sleight 
of men, and cunning craftiness, whereby they lie 
in wait to deceive." 

Without stopping to amplify, or to illustrate 
these, allow me to say that such] a state is very* 
unsatisfactory to the subject of it, to God, to his 
Church, and to the unbelievers, who have a right 
to expect better things of those \^ho have put 
themselves under the treatment of the great phy- 
sician. It is very unsatisfactory to abide in the 
principles of anything. Every great system has 
its axiomatic, or fundamental principles. These are' 
essential, but to learn them simply, and stop there, 
is to fail of the end for which they w^re designed. 

For example, you send your boy to school, and 
after a school experience of three weeks Johi^ 
comes home with a long face. You would sup- 
pose from his appearance that he had been J9ogged^' 

** John, what's the matter V^ 



" don't :trANT TO GO TO SCHOOL/* 5 

" I don't want to go to school any more." 

•* Why do you not want to go to school ?" 

** Because I don't" 

"That is no reason! Tell us why you don"'^ 
want to go to school ? " . 

" Because my teacher keeps me in the AB C\ 
all the time. I learned them all in three days^ 
aiid I have been going over them every day for 
three weeks, and I'm sick of it." Of course he is, 
and no wonder. He is abiding in the principles, 
and that does not meet the aspiring demands 6f 
his young mind. He must leave the principles 
and go on to the attainment of the great ends of 
an education. How must he leave the principles ? 
Abandon them^ and seek some new thing? Nay, 
he leaves the principles by developing and apply- 
ing thein to their great practical ends. He com- 
bines letters into syllables, syllables into words, sen- 
tences, discourses, and all the ends embraced in the 
one grand design to which they are essential as 
elementary principles. 

The apostle employs the figure of sat master- 
builder leaving the foundation of his building. 
How does he proceed ? Does he lay a good 
foundation, aild then abandon it, and go off and 
commence to baild in another place? Nay^ he 



6 ** LATINO AGAIN THE FOUlTOAtlOK* 

lays his foandatiob, :and then leaT»dt byrfldishig 
up his walls, closing in his* snperstraotOFe, aiiA thus 
attains the end for which he laid the foondatibn. 
If you select a site for a church, lay your founda- 
tion, and build up your walls to the' base of the 
lower windows, and stop there, what will it avail 
you ? Passefs-by would say, '* They oommetioed 
to build but were not able to finish/' and eallit 
your ''folly.'* Thus many spiritually lay their 
foundation, and work well for a season, and then 
stop. Their half-built walls exposed to the wear 
and waste of the elements rapidly, deteriorate, and 
are 50on overgrown with creepers and .weeds, tad 
become the receptacle of lizards; snakes, and all 
manner of things unclean. H^oce, at theneiitt 
great awakening, such persons are found trying to 
dear aWay the rubbish of their <lecayed. ruins, "to 
lay again jthe foundation of repentance from dead 
works." Some are engaged in that iliiserable 
business every year. One laying of the foundation 
should suffice. Lay it deep and solid .on the 
foundation stone revealed in the. giospel^ reat up 
your walls, close in ; the superstructuiie Of a hoLj 
heart, and life, and go on furnishing, and eoj^bellishf 
ipg to.the day of your dftatji and fpr even.r;i&M(jf 
you, through neglect^ h^vo; allowed your, i)rj(^^:.t9 



god's GRACIOtJS ARRlli^GEMENT. 7 

fall into decJi;;^^ tten th^ very best thing for you 
to do is to ** lay again the foundation of repen- 
tance;'* don't try to patch up att old d6ad ex- 
perience. If you have backslidden in heart or 
life, don't try to slip back into the kingdom under 
a profession of seeking holiness. Honestly ^- con- 
fess aiid forsake" yoUr sind and heart alienation 
frona God, and wheii you obtain pardon and the 
clear witness of it, then "go Oil to perfection." 

It is not optional with a believer to "go on to 
perfection" or not. It is his imperative duty, just 
as fast as the Holy Spirit gives him light, and 
applies the command to his conscience. When ^ 
soul is regenerated and born into the kingdom of 
Jesus, it is filled with unspeakable joy, because of 
its deliverance from the power of darkness, its 
heirship to eternal life, its blessed fellowship with 
the spirit of adoption, and because it is now in har- 
mony with God's gracious arrangement for its 
salvation. After the soul is somewhat established 
in the gracef of pardon wherein it stands, then 
the Holy Sanctifier sheds increasing light into the 
heart of the yonng believer, and reveals its inherent 
depravity to an alarming degree. This is an 
occasion of great temptation. The enemy taktfi 
advantage of the situation/ and trieis hard'td 



.-o " 



B •' UPS AJJD downs: 

involve the SQul in doubt «i8 to its justified relation, 
and hence to cast away its confidence. But if 
the believer steadily maintain the fact of his sub- 
mission to the will of God, cling to Jesus, and 
walk after the Spirit, he will find the Gospel 
supply ei^actly suited to the demands of his case, 
and the trial of his faith will only prompt him to 
go on, to perfection. But if he hearken to the 
tempter, and cast away his confidence, he will be en- 
tangled and overcome. Or if he simply neglect to 
go on he gets out of harmony with God's gracious 
arrangement, and hence unhappy ; then to jsupply 
the lack, he begins to deal a little in forbidden 
worldly pleasures, and you will soon hear him tell of 
his " ups and downs," and cry, " my leanness, my 
leanness I ** M^tny sucli hang back among the 
stragglers thttt follow the sacramental host '* afar 
off." Some such supply their lack of piety with 
polemic zeal for their creed, or church organiza- 
tion ; some by their financial ability, as trustees or 
stewards ; and some by their liberal contributions, 
and thus get a prominent position in the Church ; 
but they are seldoni found in the prayer meeting, and 
if not spiritually dead, are at least but spiritual 
dwarfs. They should be esteemed for their good 
* financial and ecclesiastical works, but if to their 



.;. CAN A Jn&TIVIED SOULBSI^OSXl 9 

yaried and valuable talents for organization^govemr 
ment and finance^ they Iiad heart purity in pro* 
portion, what a blessing it would be to themselves, 
and to the world. But no matter what a man s 
social or official position in the Church may be, 
he must ** leave the principles and go on to per- 
fection," or jeopardize his soul. 

What, do you mean to say that a justified soul 
is in danger of being lost? Nay, justification .by 
faith secures to us a title to heaven, holiness, 
the fitness for it, but the justified soul is in the 
immediate care of the Holy Sanotifier, who holds 
the keys of the gates of death, and will perfect his 
work before he opens the gates; but the men 
or women who dare to ignore a positive command 
of God, and neglect a palpable duty, will thereby 
disjoint their justified relation, grieve the Holy 
Spirit of Grod, and fall into the snare of Satan. 

"But are there not multitudes of good Christians 
who do not go on to perfection ? " 

There are multitudes who bear the name of 
Christ who do not go on to perfection ; but I 
should not consider them good Christians by any 
means. Some of them are entirely destitute of 
vital godliness, as their lives show. Many are 
dwarfs^ not wilful sinners, for one wilful sin would 



10 DO ALT. BABSS G^OW TO MAIIHOOD IH CHBIST? 

cause their ejectment from the kingddmr : :bufe iibej 
ftre '' dull of hearing/' sickly ^andfeeble^ ;axid .are 
really ^objects to be pitied by the.Lord,' and by 
all good men. Others^ theoretically^ know the way 
very well, but spend their time in ainning and 
repenting— a most dissipating and dangerous 
business. 

'^ How can we reconcile the conduct : of audi as 
know their duty, and do it not^ with God^iiinunu- 
table principles of righteousness ? '• 

Thiere is no ' possibility of such neconcdliation 
except by repentance and renewed acts of. saving 
faith in Christ. : j 

'^ How is it that God bears, so patiently with 
such?!' . >... 

^'He is long'SufFering to us-ward,.not willing 
that any should perish, but that ajl should loqme 
to repentance." He bears with such on* the. same 
principle that he "endured with, much Jong- 
suffering" such "vessels of wrath ". as Pharoah^ 
and all other sinners who persist in resisting the 
Holy Ghost till they destroy their spiritual seoep-* 
tivity and become obnoxious to avenging: jUatic^t 
In proportion to our lights so is our.n^onMbiU<7, 
and in .proportion to bur'negle<^ or r)$^t^n<^^pf 
light, so is: the waste and dostrM^timi olfiiPflr 



• ^A • 1>WAK»1SHJ iOT^FBOTIVB CHtmcft. 1 1 

; spiritual susceptibilities; • Our only safety is to 
o*bey God, iwalk afte* his Spirit, • and ♦^go on to 

^ perfectickiy'' fpr vr)nie dwarfiA delinquents may 
repent and obtaiii forgiveness^ as any other claims <if 
siniiers inay, nevertheless, the negli^t to obey 
God*s positive command, " Be ye h6ly " involves a 
risk of forfeiture, and soul destruction that no 
person should take ; but th»is not merely a question 
involving the personal - salvation of professing 
Christians, but one on which hangs, conditionally, 
^he salvation of the world. 

; Whatever may be tjie organic strength of the 
Qmroh, the number and grandeur of her institu^- 
tioos and appliances^ her real spiritual effectiveness 
in the prosecution of hpr^ great mission of preach- 
ing "the Gospel to every creature, and of disciplining 
all nations," will be proportionate to the holiness 
of her; individual membei's. A Church composed 
mainly of spiritual: dwarfs, instead of '' perfect men,** 
nmst be a dwarSsh, ineflSsctive church. 

The Christian Church was planted in England, 
if not during the life time of- some of the apostles, 
certainly not long after their decease. She has 
for hundreds^ of*- years enjoyed the protection of 
British law, great libertyof action, and the command 
of ample resources. > 5^' material progress in ihd 



construction of houses of worship, educational 
and humane institutions, Bible, tract, and mis- 
sionary societies, has certainly, especially within 
the last hundred years, been very great:.. but whfis\ 
we remember that God's **pui*pose".and provision 
of salvation in Christ emb^'aces every sinner on the 
globe, and. that God the Holy Ghost hath been 
.sent down to ^' abide with us," and administer this 
provision to the salvation of the whole human 
family, we see at once the apalling fact that there 
is a dreadful miscarriage somewhere. 

Why is it that we grapple so -feebly, and in- 
.effectively with Mohammedism, and the various 
forms of Heathenism? Why is it, that even in 
Christian countries, comparatively so few even 
profess to be loyal to God, their Divine Sovereign? 
Why is it that the large majority of our children, 
brought up at our family altars, and trained in the 
nursery of our churches — the Sunday School — ^go 
out into the world unblushing rebels against God? 
Why is it, that the Christian Church,- instead of 
pushing a bold aggressive warfare, under the 
leadei-ship of her Divine Teacher, the Holy 
Spirit, for the conquest of the world, is in the main 
quietly reposing in her trenches, barmcks, and 
spiritual hospitals, maintaining a feeble defensive, 



WHY DOm Sflte ^AU, 1^ SAVJJJ l^K'WOilLD ? 13 

unable to resist th^ innovating forces of Worldliifess 
and sin, and the corrupting tide of infidelity itself? 

I am no croaker. I fully aiid thankfully appre- 
ciate the grand appliances of the visible Church o^ 
Christ, regardless of name, her doctrines, her 
ordinances, her functional orders, and the great 
work God hath wrought, jtnd is doing through the 
instrumentality of his Church, still M^e can't 
ignore the sad facts before stated, which go to 
prove her pitiable ineffectiveness. In searching* 
for the grounds of this dreadful deficiency, invol- 
ving the loss^of millions of souls, we will not find 
them so much, as before intimated, in her ofganiza-^ 
tion, ordinances, and institutions, as in a want of 
entire heart purity in her individual members, and 
a right adjustment, and employment of her agen- 
cies. 

The dreadful effect of this dwarfish state of the 
church, spiritually, runiiing through successive 
ages, has been to establish teaching precedents, 
arid piraclical traditions of men, which appropriate 
Gospel terms and tieachings in a low accommodated 
sense, suited to her dwsfrfish ditnensions, and hencei 
though clothed in the drapery of Bible truth, do> 
nevertheless, to an alarming extent, **make void 
the doctrines of G6d;* *■ - :^ 



14 DWABFI6H TTPE OF CHBISTIANITr. 

Thus we have, a sickly, dwarfish type of 
Christianity, whioh is proving itself to a demonstra- 
tion quite inadequate to meet the demands of 
her great mission of mercy in saving the whole 
world. 

Now, what is to be done ? we don*t want any 
new inventions. We want to get rid of the 
human inventions which have been obtruded into 
God's great work of salvation, and get back to the 
doctrines, principles, precedents, and methods so 
clearly delineated in God*s plain book of instruc- 
tions, and get up especially to the high type of 
Christian life which was exemplified by the apostles 
and martyrs. ' 

This low type does not take hold of the active 
potent elements of man*s nature, nor open a field 
for their exercise ; hence, the most active forces of 
our being flow out into other channels of human 
enterprise — ail kinds of adventure, commerce, 
politics and war ; hence we give to Gk)d and bis 
great enterprise 9f saving the world a. secpndaiy 
position, to be attended to as a sort of .,ne<^ssityi^ 
and .hence, in a formal ineffective manlier* 

We have thpusands of dwarfish Christians who 
are sharp enough during six days in the. week in 
their various departments of business. TJie ■ best 



APOSTOLIC.TYPE OF CHRISTIANITT. 16 

powers of tbeir minds are at -it, with a will. They 
pmploy the most cbmmon sense, direct, effective 
methods for the attainment of their ends, but when 
Sunday comes, and the work o£ God and souls 
claims their special attention, they seem to lock up 
their brs^ins, and carefully hide the key till Monday 
morning, and go through the Sabbath routine of 
services, employing methods for God which, for 
ineffectiveness, they could not afford to ejnploy in 
their secular business. We oftep hear . them 
uppropfiately^fngijpg : 

" In vain we tune our formal songs, 
In vain we strive to rise, 
Hosanna's langnish on our tongties, 
I And out devotion dies." 

What a pity ! 
^ The apostolic type of the ri^ligion of Jesus, not 
ascetic, sombre, cold, selfish, f tiff, formal .and for* 
bidding,. but genial and lovely as the rising light of 
thet morni?ig,is perfectly adaptpd tp every legitimatq 
pela^tion of life, every duty of life, every appropriate 
enjpyment of life. It is ,a,dapted ;to the whoU^ 
man, ^ to the mpst aspiring actlye elepieifts oi 
h^il mindj and : hear,t. . It .sawtifies the .whjOla 
^f ..th^ni. ]tq.jGr*(jd,,a?d his pi^po^e^aad o|^^nS|i^ 



16 HEROIC ELEMENT OF MAN'B KATUkE. 

their exercise the most appropriate and ample field. 
Take for example, the heroic element of human 
nature. 

Will the formal services of our churches, and 
the spirit and methods we offer to God, for the 
accomplishment of his great undertaking of saving 
our fallen race wake up and enlist the heroic fire 
of the human soul? 

See how the tocsin of war wakes up this 
element in the souls of men. 

Probably a million of men, within the last five 
years, in prompt response to its calls, have marched 
down through the gates of death. We turn away 
from fields of blood and slaughter, and say, " Noble 
fellows ! Heroes they were I They died gloriously 
in their country's cause ! " 

This heroic element of our nature, when sancti- 
fied, and employed appropriately for God, is essen- 
tially the old martyr spirit of the apostolic times. 
It is a thing of the heart. Is any call so worthy 
of a response from this department of our being as 
the call of the Holy Spirit which would develop 
our perfect loyalty to God, and harmoniously 
ally us with all his loyal subjects in earth and 
heaven. Is any enterprise so worthy of the intelli- 
gent arid full ' employment of the heroic power of 



EVEN H£ ATfi£KlSif kKLIStS fitiROIC PO WBft. 1 7 ' 

otil- i^tiliife^iis'the work of saving souls froto d6atli? 
The glortoil^ cause in which Jesus laid down hiis 
liTe ! The' cause in which the martyrs bfed, arid didd ! 
- Thei^ is^ scarcfeiy a fkfee iqrstem of religion bi^ 6f^ 
heathenish superstition in the world that does n6i! 
enlist this mighty element of our nature. 

The dwarfish typ» ox Qitistianity is afraid to 
enlist it lest something dreadful might happen. 
They might run off the track, or go too fast, and 
they could not keep up to "steady the ark." 
As the Holy Ghost is the principle, and as we, are 
but his humble servants, had we not better give 
the management of the train into his hands, and 
obey his orders. The heroic element of our nature, 
corrupted and misapplied, is a formidable and 
dangerous power, but why should we therefore 
fear to press it into the service of Christ, where it 
legitimately belongs. Thus we should be able to 
battle successfully with the same force abused and 
misapplied in the various systems of Heathenism, 
and Mohammedism, which we must conquer before 
the world can be saved. Sanctified by the Spirit, it 
employs no weapons but such as are " spiritual, and 
mighty through God, in pulling down the strong- 
holds of Satan ; " but it will secure perfect heart 
loyalty to God to the death. 





« T^rty TTO ^^ /MkT» 



18 ., " l,ET US^GOX^N 

Now, my dear reader, jis wq wi}1 agaixi^liaTe 
occasioa to advert, in §ome .iaeidental ilji^t^tiopa,; 
to:ttis part of our subject, we., \riU procmd to 
de^ne some of the leadiug^ eharaet^rlstics of that 
higher Christian life called '' perfectiQa**' 



I • ■ I 



.I'liiVLo i.^'ff '.\: i ;;i ii?f-. ; 'i^iluc \j'j. 



•/(i"f''!ji ■•> '"ill .•i',;,':.' •.'.:.• ■• .• 


.... .r.,.., 
•.t . 

"■ v. / 


'■: ' ■•,: / .- '.., : ..<'■■ .■■■ ■ ■■■■ 

. , CHAPTEBJI. 


■ .' 1 ■ ■■•'■ 


. . CpiNa ON TO PERFECTION, 





•* Strong meat' belongeth to them tHat are of fnB 
agej even those who by reason of bse have their 
senses exercised to disceiii bqth good and evil. 

Therefore J leaving the principles of the doctrine 
of ChHst, let lis go -on unto perfection.'^ Allo^;^^ 
rtie to call your attention at the bnteet to this 
important fact, the term piarfedtion^ aiid terms with 
various slight shades of meaning, representing 
different phases* 'of the same gracious attainment, 
which are generally us^ synbnylndttsly — such as 
"hcflinesS/* "sahctify J^ou wholly,'* and '^perfect 
love," are n6t termS' of Methodist mveiAion, nor osT 
it regards their bpirifual relations and meaning, of 
hiimari origin at alK They art all terms emrployerf 
by God, the Holy Ghosfe, in application to th^ 
experience of believers iii this life. It is fair to 
presume that he perfectly tinderstdod the tise 



so t£lfiMS USED BY TSA HOtY SPtMt. 

of language, and that in the employment of 
such terms he meant something. He certainly 
would not use such words all through the Old and 
New Testament Scriptures, unless he designed 
them to represent some definite, understandable, 
attainable thing. To suppose that he would use 
these terms as mere verbiage, arid yet make them 
the subject of specific command and promise, is 
monstrous blasphemy. If we must admit that 
the Holy Spirit did understand the U3e of these 
terms, and did design by them to teltch .O'defi- 
nite attainable development of Christian life called 
'* perfection," to which he protfiised tolead us, if 
we trill cheerfully walk after him, vhy ishofild any 
man dare to ignore God's teaching, and say, ** O 
it is impossible! ifnpossibl^! No man ever was 
perfect, or can be in this life ! " - 

The least we can do in safety, my d^r friend, 
is to admit that in the use of the term ^^petfec- 
tiop," in application to the experienceof men and 
women in this life, the Holy Spirit meant tsome* 
thing, and something, too, of vast practical impor* 
tance to ourselves, and hence we should patiently 
and prayerfully investigate the subject, and ascer- 
tain what he did mean, and how we may a4;tain it. 

The meauing of words or terms iia g^fenoe to 



. PlRFECTIOl^ DEFINBD. - Si 

any particular. subject is to be found in their sub- 
jective relations. The lines defining the subject 
fix a limit to the meaning of words connected 
with it> and hence preclude an arbitrary or gene- 
ral meaning of the same terms> which is mani- 
festly foreign to the subject in hand. Apply 
this common sense rule to the term perfection, in 
its relation to human experience in this wort<d, 
and you will see that St Paul does not mean absd- 
lute perfection in any sense, for that belongs tq God 
alone, and Se is not thesabjecbof discourse at all. 
1 He does not mean the perfection of angete, 
whatever -that may be, for he is not writiing abotit 
angels. 

He does not Biean the pristine perfec^on lof 
our first parents in Eden, whatever. thac may hav6 
been, for he is not talking about them, bpt ib^t 
their: unhappy children, who are^ through the' l^ 
demption of Jesus, r^over ing from the effects of 
theirifall. 

TLe does not niean a perfek^on that will in this 
life exempt us from infirmities of mind-^ unavoid- 
able errors of judgment-^^nor, hence, errors of 
practice ; nor the bodily iiifiarmities to whi^h flesh 
in common' is heini; The. Saviour distiiiicily adv^i**^ 
lisediits f^Uowonf of tbi faebthat ''In^the vcorU 



; 82 PEB?JECTION AND XBIBULATION. 

ye shall have tribulation/' And , St. ' Paul, in 
showiiig the saving benefits of the Gcospel to the 
souls and to the bodies of believers, assures, us that 
while the soul is sayed here from all siB,,:tbe body 
remains under the original curse— "Dost thou 
art, .and unto dust shalt thou return "^--ahd hence 
jsubjeict to the legitimate ills of that curse; and 
that,, though the redemption of the body is as 
much a matter of' immutable provision as: the re- 
:demption of the.soul'^' it does not take Bflfect till 
.^Vthe Lord himsjelf shall descend fr(miIhbaveBiwith 
a shout, with the voice of the archangel, andi^ith 
the trump of God/* and then "the dead w Christ 
shall rise first." Hence St. Paul comforts^ the 
su^^i'j^ig saints of his. time by saying,.' > though 
'\ Christ be in you, the .body ia dead beoapse of sin, 
butfche spirit is life "—-restored to lifert-<^i>ecaus8 df 
righti80U$nesa« . But if the . Spirit pf --himvikfaitt 
Kaisedup Jesus from the dead dwislL'inijiOip^ he 
that raised up Christ from the dead ^hsdhialso 
quicksni your, mortal bodie&.byi has; Spifcifc'lthat 
dwelleth iii you/' The iame Udjir jQpiiit itfati; 
awakened ^S|J sealed our.. pardon,; aod pnrifestimr 
souls i)y£Edth^>shairquatkie^lburdefulibod|evjiit4iif 
appidinted timei> .fi^W^'^nbir that didi whcdeicoeai- 
tioD ;grofmelh aiid itiiaisaiielii in pain(tligktlMt faifil 



PEBFB(OTON AND OSMMATION* «8 

fto\t-^ Aird not Noilly they, bufr emwelvteS'-iriSe^, 
WWfch haVe't^ fij^t fruife of the^^t, ^Vferf^We 
ourselves • grt)an witkin durselveig, waiting fop t)he 
ado](Mi(^, ' to ' ^ti the redenaiption <rf ^ct body;*' 
These^ 'things argtife no^efecfi <# <^ gospel ph)^ 
Visiotaj^ arid 'iire' ilot iiiboteiidtefet Mvith! parity 'df 
heart or life; but are atl embraced in 6od-s peHect 
disci^liniary plans for A^ trial'of our feith^ atifd the 
aeWldpttifent^ of th*>iiiitieriKfei arid the fruits of 
iwJintesdi' •■■-■• '"■-''' 'v - '• » i-'-n'^ '''.i ; ..:■•'■• ■ 
' Agfem/I r^tifMirk, rit iis 4i0t ^ft peHecttoa^ which 
WiH^ ejteApt u^ ft^iti tettiptatt^ ^^ W<e ma^' ex^ 
^c« tb» hb ext)osed- to;, tiemptti/fiott *wikile- we '<IiVe, 
h(k:H^'iki'B,i^^ 'blit' part off a drSci^ 

)pimkrf p^rpbsi3. 'm Jfestis W^Hb* 4ip=)d?the'fepirit 
into' tte' wildelrness to 'feei'tetni^'off'the:' d^^^fil:*' 
Hehce, ^We Ifa^ hei^an* higl? ^ri&ia't^thslfc^ftflot 
b<3 ' t6nchi^ #ith thefeMiiigr of 'e^iaflnttii«!ei», 'trnt 
Was in aW i)offits iSflipWd^iik^ asi-^^ttp^y^* Xvith- 
out sin." li is iio^sin to%6 tem]>tei, '«^^ hence 
not incohsfetSnt '^vith » perfection.' •''fhb^'sin^ Is in 
yielding • to^ 'temptation, '•slvlA- thei'i^ fa -' ihr iefcesSlty 
-fir 'th'at.^ Satfeii' meaUs'-lt'illf ^' etft, 'bi*tf^(5«d 
•pB?mitS'it;^«l fol*^oiil^!g^J^-G^ 
'poweffirl^'lritglfe6t*''0fS®a 
4elo]^^t/ii^b 4«M:<pietaftb^e^ff«gsi^ati@ac^, 



S4 PERSONAL EZFBRISKCB, 

humility, faith, and hope through the sanctifjiog 
power of the Holy Spirit. To be able to say with 
St Paul, '* We are not ignorant of his devicei^" and 
resist him at all timesi, wb : must have ^^ our senses 
exercised to discern good and evil," For example, 
we must learn to discriminate clearly between 
temptation and sin. Until I had my spiritual 
senses exercised/' to discern good and evil/' I wa$ 
greatly troubled on this subject The very night 
I obtained the pardon of my sins through thf 
great mercy of God in Christ, which was the 98th 
of August^ 1841 J the enemj soon after ca^e ip 
^' upon me like a flood,*' injecting into my mind al) 
sorts of bad thoughts— vulgar and pi;ofane thoughts 
which I dete5.ted--^and then plausibly^ winuate^ 
''that it iwa$ a pretty piece of presumption ^i me 
to claim to b^ a child of God ^ith s^di a j^usait 
full of wickedness." I could not then ifuderstan^i it, 
and writhed under the " fiery darts " of Satan ; but X 
knew that I had surrendered my helpless soul to 
God ; that I did accept Jesus as my Saviour, and 
that I had received the love of God in my. heart, 
and that I did '' love God," and '' did loye the bireth^ 
reni*' and was enabled steadily to clangs to^kfesus^ 
and was kept from: '^ entering into tampla^non*/ . As 
I grewin grace aud.inkppwledge, Jiili^f^rQf^.thajt.it 



gFIBITUAL '^ SENSES EXBRCISBD." .. 9S 

was a part of christian warfare ta encounter these der 
vices of Satan, and that by the direct action of spirit 
upon spirit he can convey an impression to the 
mind as distinctly as we can through the physical 
senses* We hear and see many wicked things in 
the streets daily, but they are not sin to us unless 
we enter into sympathy with them. Jesus had 9, 
clear perception of each temptation Satan put to 
him, or it would not have been a temptation. So 
the vilest temptation that could be conceived 
in the polluted heart of Satan cannot in the 
slightest degree contaminate our hearts unless we 
enter into sympathy with it. 

We must have our '^ senses exercised,'* too, to 
discriminate clearly between " the remains of the 
carnal mind,^' to be. eradicated by the Holy Sane- 
tifier, and the essential instincts, appetites, ani} 
passions of pur mature,. = Many sincere Christians 
become sadly involved in - this matter. They want 
*' the roots of bitterness *' all to be extracted, and 
entirely removed^ but they have a most vague inde^ 
finite idea of what those roots of bitterness consist 
of, and Satan leads them to think that they, will 
experience some wonderful transformation, destroy- 
ing, or entirely changing some of their natural 
instinct appetites, aad passions. It.is cejrta^y 



*6 INStlNbTO, APPBtlTES, AITO PASSlONS. 

not God'i^ desigt), \thile w^ reflMiin ia flie body, Ho 
destroy any essential instinct, appetfte or pajSisioD, 
but to purge them of everything ineongraous with 
the spirit of holinisss, brhig 'therii 'Badt^frdm ftieir 
eccentric wanderings ' to their triife^df bit, sinfcfify 
them to their legitimate purposes,' arid!' have us 
restrain, regulate, or exercise theiti properly Jn'iiB 
their appropriate i^elationS. - Sislncti' the necessity 
of constant watchfulness and praytir tb'^keelp our 
body undei^," and iHot allow any ^bf %hese fo be 
drawn out of harmony with God's d^gns. ' 

I may' remark here, that' the^applroj^ sphere 
of this perfection is the ■ regiSri. of biiif. ihdral ira- 
hir^, pertaining to everything lind'er' the cohferd of 

ttiewiH. '»-•■■■ ■''" ' •■ ' ''••■■■'■';./■;'■•/*•' • 

The' infirrtiities of mind of bodjr " arfe irbt under 
the control of the will, antr^^fece^notreimovei} by 
this perfection. The moral "exercW^ if iH' the 
powers bfthe-mmd a,fld'bf^y;'subji4fet'.-to" all theit 
tesabiKties, do coiiife -uhder' th^ actit)n bf lliiB will ; 
and hence the command, **As ye'haVd J^S^Ided 
your' meihbers serVatrts Hihto uilfefe&nti^s'arid t6 
iriiqutty-' unto -irfiquttly, evei'so' noW^-^^ef^C'jrotlr 
members' «ereaii«s W Ti^h^otesfe ' fihfe'fioK^e*:** 
■ Thfe'sifepli'lAsttnits ar^not'^uibg^^'l&e'^&wct 
cbirtriit bf 'thfe TnB;i'ana '^Vtetife'^^flWWfeMli^^ 



SIMPJUB INSTINCITS INYDIiUNTARY. 87 

ohaog^ byf)the 'M^i^k Qf the H<dy Sarictifier ia jthe 
beart. The:. appetites and passion^, grqwiug qu>t^ 
€£ those instincts, ;dQ cOme ivifchin the power of 
the wiU, and muajkihauoe bo o^iutrolled stud kept in 
harmony :.with> .bup :,q(»)^ieation3.. stdnd^d of 
rightecHisiiess. ; When I'anr/ appeal is-. miMde by 
Satan, or vby.ianj:0ther agency, to. any in3tinct of 
my hatare^ithe first consotoiUi idstinotive Amotion 
is not a^moral acti^foor it.is outside .th<ef province 
of the .Willi.:. The i appeal is indeed made to the 
TtriUr thrdngh idtepersuasiTe: m^diUm Of the instinct; 
«nd no>^ I; um^t meet it prmnplliy; at the T^?y 
threshold . o£ \ the ' oitaddi of .my' moral nature^' and 
iriquife^-t/ferf, lis.thisiight?';: If ;I. conscientiously 
settle the- question in the- affiionative, 1^^ I-^ank 
God for affioirding .me this : soiirc^e : Und ftieana . of 
eqoymeni;. l.tSeaond^ hm far! iis this tigj^ti^rrfo^ 
lawful g^atifieatidnijrnay helcimeduto an^^oodavKfbl 
extent, andi henioe.beeodse' jshifttl;J ? I theEi'fli& tbe 
liii€(»' and' say toi appetites oc 'f^asdSba,: Sofiar shalt 
%h4U''g^''mid no fdrthen: A mistake in jodgment 
beM^notiiarSei^ the puritjiof tbeiiUearti;^ but the 
pttniy of <&e Ibeart; on thii'othdr hand j will ilotet^ 
-tfkip' ul^'llroiii! i^'dp^tlmate > p6D!alt2<5S; of 'Other 
•Iftti^'thete ttie nbflral law of ^mficodscieneeyrvHhiidi 
\iiayffcii^briyki& tbtbugii.4hk;^ihistya6ii'>*j .-j ju:\ 



38 WANDEaiKQ THOUGHTS. 

But if in this examination of the said jnstiQctive 
emotion appealing to mj will, I decide that it is 
not right, I at once repudiate it as an abhorrent 
thing, and it is quenched, and often too, in a 
moment, in the ali-oleansing blood of Jesus. 

Again, we must have our " senses exercised " to 
enable us to discriminate dearlj between, heart 
alienation from Grod, and the wanderings of the 
mind from the subject, through the associations of 
memory, the involuntary Sittings of fkncy, or 
soarings of the imagination. Satan leads many 
seekers of holiness to believe that if they ever 
attain to such a transcendently glorious state, that 
they will be so perfectly abstracted frond all sub^ 
1 unary scenes and associations, that when they 
contemplate God in the study of ' his word, or in 
prayer and meditation, the spell will be so en- 
chanting to the soul that it will be next to an imr 
possibility for their thoughts, through the power of 
association or the flights of imagination to wandor 
from the rapturous theme. A certain amount of 
mental discipline, securing power of conceotrated 
thought, is essential to the successful study of any 
subject, and the successful prosecutioQ.(tf any- de- 
partment of business; and suck is attAinabki. 
But to control absolutely tb^ assbcjatioti^ of 



irttafitS OF iMAGINATiQlf. 29 

toemorj, and the involuntary flights^ of the 
imagination^ you can no more do it than you can 
Control' the lightnings of heaven I If the. human 
mind was a simple, pliable something, that you 
could perfectly Abstract at will; and wriap it xound a 
single idea, like a spool of thread, all mann0r of 
mental acticm would be sadly embarrassed,, and 
continuous discourse would be impossible. When 
I should unwrap one idea, yoii would have to hold 
on to that, and wait till 1 could rummage back 
through 'my brains to select and bring forth ano-t 
ther. But with the wonderful reflex power of 
mind, and the associations of memory, and the 
wonderful power of imagination with which God 
hath endowed us,' while I am talking I am gather^ 
ing and amuiging my ideas, and my illustrations 
of them. Meantime, by way of recreation, possibly; 
my mind will take a sweep round the globe, make 
a few calls in Californii^ New York, London, 
Pans, Jerusalem, and back ia a second. You 
had no idea white listening to my consequtive dis- 
course, that I had been absent at all-; indeed, I 
did not know it myself till I got back, and ran 
over the ground a second time to see where I had 
been, and all the while goimo; on with my dis- 
course. It is nobody's business, and nei^er my- 



3C " TBY TH» SPIRITS.** 

to get US into collision with God's o^ntu.adjUsisment 
ofthe various powers of our mettat.cpnstitiition. 

£ut whatever our estimate; of thesse . i>owers of 
associadon and imagination may be, to find oat 
their moral quality we have only to; asoeortain 
whether or not they are und^r the control of the 
will, or, in each given case, whether it was by a 
voluntary or involuiltary process. . Grod hath made 
plain paths for us, and throiigh th6:best exercise of 
our powers of mind and heart, und.er the leading 
of his Holy Spirit, we should seek those plain paths, 
and walk in them. 

Upon the approach of foreign Spirit influence, 
* try the spirits whether they be of God.'- . St. 
John has given us a plain test : ^' Every spirit 
that confesseth that Jesus Christ is ^ome in the 
flesh " — -that would lead us to confess Christ, 
believe on him, love and obey him—" is of God ; " 
'^ but every spirit that confesseth not that Jesus 
Christ is come in the flesh " — that would tead us 
to distrust Christ, deny his proper . divinity or 
humanity, disobey, and reject him— "is not of 
God." 

With the best exercise of our spiritual senses 
" to. discern good and evil," and with t;he experience 
i|f Christian perfection, we will find oonsftant watoh* 



• FEIGHTENED PASSENGEB. ' H 

fulness and sharp discernment essential to enable 
us promptly to detect the various modes of Satanid 
attack — " as a roaring Hon/' or an ** accuser of the 
brethren," or as " an angel of h'ght." For illus-» 
tration — I was travelling in a rail train one 
day near New York city, and a man in the same 
carriage sprang out of his seat and screamed 
with fright. ' "Oh! the train's a fire! Look! 
Ain't that smoke ? '• 

^* No,*' said T, ** that is the shadow of a cdutatt 
of smoke passing between us and the sun outside;^ 

Satan will often cast dark shadows through the 
windows, and try to make you believe there is a fear- 
ful conflagration within, and try by a sudden sur- 
prise to rob you of " your confidence, which hath 
great recompense of reward." 

Again, I remark that the term perfection here is 
not used in the sense of apprehending and ful- 
filling all " that for which we are apprehended of 
Christ Jesus." The perfection set before us as 
a. present attainment is the full equipment of 
the soldier of Christ for the good fight of faith ; 
the other kind of perfection toward which we 
ffire ever to press is the laying off the armour and 
putting on the crown. Hence says St. Paul to 
Jbis Philippian wg^rrpp^ '* Brethren, I count not my- 



self to have apprehended ; but this o^oe thiDgldo^for^ 
getting those things which are behiad,japd reachiag 
^Dtth untO: those things which are before^ J [press 
toward the mark [for the prize of the high calling 
of Crod; in Christ Jesiis. Let us,.therefore, as many 
as be perfect, be thus minded/- Those who. were 
perfect were fully prepared fpr the race, and are 
hence exhorted to run with him till they- win 'th9 
prize and seize the crown of glory; Wha^ thtr^ 
ftre /Uie leading charactenstics 4>f GhrlsiiaiL^per- 
feotioat 



'./ f ■: 



- i 



'''■": ' f; . : * r 



-: ■[ ; •; 



■ .'. ' j*J' 



-'':'■; r tf ■■'■ ■ " ^» ■• ■ 



.i > ..■) 



•■■>i M-riillyia ■■ ■■ ■.,T,'/;,'i;..-j;iii['I ^.i/f 



CHAPTER III. 

PERFECT LOTALTT TO GOD. ' 

Thb first essential pre-requisite to Christian per- 
fection, and a leading characteristic of it through- 
out, is a cheerful, perfect submission to the will of 
God. 

But says one, ** I had to submit myself unre- 
servedly to God's will before he would even pardon 
my sins." ' 

So had I, and so must every sinner. God will 
not receive any sinner into his kingdom unless He 
will, without tibe least mental reservation, confess 
and forsake his sins. 

- Well, theuy what is the difference between the 
sincere, ubreserved submission of: the penitent, and 
:this cheerful, perfect submission ofthe seeker of per- 
fection ? . The submission of the> penitent is very 
much like the submission of :the manslayer fleeing 
fif om the av^ger <jf blood. As be 'approaches' the 
open gate of the chy of r^f^g^y iu lis frigfrt 



86 FLEEING FOB REFUGE. 

he sees it not, but cries with a loud voice, *^ Open 
the gate ! Open the gate, and let me in ! " 

The porter says to him, " Will you submit to 
the will of the governor of this city, and keep 
his laws ? " 

^'O, yes, I will, I will; do open the gate, 
and let me in. Do save me from the avenger ! " 

That is a sincere, unreserved submission. Why ? 
Because he was so much in love with the. will ^md 
laws of the governor of the City of Refuge? 
Practically he knew nothing about, them, for he 
had never been inside the walls of that city in his 
life. He submits because his life is in jeopardy — 
his all is at stake ; the avenger is close after him, 
and he fears that every jump will be his last 
Poor fellow, he will gladly do anything to save his 
life. A sincere, unreserved submission, but the 
leading motive prompting it is fear. There is 
intermingling with that motive, to be sure, a strong 
degree of desire, a degree of gratitude that a 
refuge has been provided, a degree, of hope and 
faith which leads him to direct hib .feet with 
all possible dispatch to its open portal ; but the 
leading motive is fear. 

What is the penitent sihn^er tloisg;?: Inthe 
days of John the Baptist such were " Qfm^gJcoxa 



SCHOOL OF CHKI8T. 87 

the wrath ta come." Tn St. Pauls time he speaks 
of himself, and of all the believing Hebr^wsj as 
having " fled for refuge to lay hold on the hope 
set before us," employing this very figure of the 
manslayer to illustrate it. Human nature is the 
same now as then, and the demands of God's laws, 
and his Gospel supply, the same now as then. 
His " sins that are past," and their dreadful con- 
sequences, present and prospectivie, constitute Uie 
great burden of the penitent sinner's heart, for the 
removal of which he weeps and prays, and flees 
away to the Gospel refuge. While he is driven by 
the law, he is attracted by the great love of God in 
preparing a refuge for his poor soul, and for 
sending his Holy Spirit to show him the ^vay to 
enter into it; but it is not until after he enters, 
that he feels the renewing love of God shed abroad 
in his heart 

Now, after he is admitted into the city of refuga 
— adopted into the family of God indeed — he la 
placed in the school of Christ, under the tuition of 
our divine Teacher, '^ which is the Holy Ghost," to 
learn, and to prove that which he could not learn 
and prove in the darkness of carnal enmity, '' what 
is that good and acceptable and perfect will of 
God?" Some are very "dull of hearing," and 



38 PLAYING TRUANT. 

learn terjr slowly. Some, who appear slrAr^enougb 
to leam well, learned too many crooked dogmas 
before they entered, knd it is very hdt6 for them 
to unlearn all these, and hence make very slow 
progress in learning " the way of the Lord more 
perfectly." 

Some are naturally and habitually too lazy to 
apply themselves. Some are unduly curious and 
speculative. They want to learn all about the con- 
ditions of man's pristine state in Eden ; whether or 
not there were carnivorous animals in Paradise 
before sin entered ; whether the serpent that 
tempted Eve was a crawling reptile, or an animal of 
the monkey tribe ; and a world of curious questions 
pertaining to this life. They want to know, too, all 
about heaven, the second advent of Christ, and the 
end of the world. Their attention is so occupied 
with speculative inquiries and theories, that they 
have but little time or heart left for the great prac- 
tical duty of going on to perfection. 

Some, through an unsettled, roving disposition, 
and through a want of discipline or mental training, 
readily play truant from the school of Christ; not 
by a wilful revolt, for that would cause their ex- 
pulsion at once. No wilful sinner would be 
allowed to abide in this refuge a single day. Bat 



^tl« rii^dte- ttt^^otoi^*,' the Wiiei^Wr^^^ 
te^^,' '-ifoW tsktiotitT' tiiey weiie. '' \fetft ' for that 
horrfble avenger of 'blood - outside, we would go 
OW? 'fttid vl^ out^ t>id friends.'" We ^iiiay readily 
iEtie^iitb *fe'fex<!ent of iheif fidelity.' Bat fd* 
thefati fcfaSrs, the l^dl5^ m6tiv^^i)f6tnpting* them ti 
ftl^cf to this Vefugie, they would be off - dn ' ishorf 
notice. • Wten you! Hear a 'Ghriistian laughing audi 
tftlkiDgoYei* his'' great^ Exploits Hiv^ a':Sejhraiit of 
sin, you mayi}e''sur6 he is loitering^ abouft the g&,tei 
knd entering^ into'sympathy with those tMngs whi<^ 
should' never be' thought of but" with hti&tliktioxl 
to^^hame."'-- ^"-^'■■■^ i-.^-- ' "vi'^-'---- ■'''•-'< ■■ |' 
* • These rarioui^ dkssds thtis ' get out o¥' harmony 
witii GkidV a^riatig^ihent fif perfecting th6m' xtf 
holiness, ^nd h^tice bfec^oiaae irestless and unhappy/ 
iatttd'seek' for sWething else to siip^y the lackv 
Asnhe^t'e^tah* open to let poor sinners in, they 
look out hoping to see some new atti^cfion, ana 
such iiow coining within range of their vfeton'in a 
fta^id'successibii 'of vaHefiei^, they are induced tc^ 
vitittre out, just' a 'little, so as to enjoy them- 



40 •* ENTAI^OLBD AND OVBBOOMB.^ 

selves, and though warned of their daager Vj 
frequent experiments of this sort; they liecoine 
emboldened to venture further, and wander off 
.quite beyond their own designs; and thenar. when 
again pursued by the avenger, they run to the gate 
and beg for their lives — ^' do let us in this once. . 
We will be obedient ; we never will turn back 
again." They are truly penitent, and . sincerely 
intend now to lead a holy life. God kindly takes 
them in and gives them another trial. Some learn 
by the bitter experience of their backsliding, and 
become true and steadfast. Others, alas I acquire 
such a habit of compromising with the world, that 
before you are aware of it they are loitering about 
the gate again, and wander off lik;e lost sheep, and 
the avenger seizes and leads them into bondage. 
These are commonly called backsliders. The first 
fatal ground of their failure was their neglect to 
leave the principles and go on to perfection. That 
neglect disjointed their right relation to God, which 
gave place to the devil, who plied them with their 
old habits and associations until they '' were en- 
tangled and overcome/' 

In this school of Christ the obedient disciple sits 
at the feet of Jesus and learns of him ; runs in the 
way of his commandments, and learns of him} 



** AK INTELLIGENT SUBMISSION.** 41 

enters the arena of struggle and conflict, and learns 
of him. He soons ascertains through the light of 
the Holy Spirit upon his heart, and his relations to 
God and society, that the will of God is much 
more comprehensive than he could have anticipated 
before he entered the school of Christ. But he, 
meantime, acquires such confidence in God — in his 
wisdom, his goodness, and his will, as the reasonable 
rule of his life — that he makes a consecration of 
himself to God, differing from that of the penitent 
sinner in several important facts ; not different so 
much in kind, for it is all through the same spirit, 
the same atonement, and in himself a development 
of the same work of salvation, commenced by the 
Spirit of bondage to fear, carried on to saving 
effectiveness by the Spirit of adoption, but is now 
being perfected by the Holy Sanctifier, which is the 
same Holy Spirit that graciously commenced the 
work of his salvation when he was away in the 
wilderness of sin. But this development, never- 
theless, brings out some distinct phases of the work, 
which I will state and explain. 

1. This is an intelligent submission and consecra- 
tion. As a penitent he could not practically know 
much about the details of Christian experience and 
iuty, because it. was a life he had never e;sperieno^ 



42 MOTIVES OF EOTIRE c6**fiCftilTfON. 



But haTing Bad b. regular cdtirsfe'fil^ tTlfe'^boroT 
Christ, lie has reached u standpoint frdnl whifeh he 
can have an appreciative view of hfs relatidni to 
God, and the laws OJF the sf)irittial ^[ingddni, ttoid hb' 
now cheerfully adjusts his entire cotisfecrstt?o'n of 
heart and life to his enlarged perceptions of these 
relationships. ' . 

2. It is based on. different motives, The^rSt, as 
I have shown, was based mainly" bnhilsiFears. \ This 
is not. He has escaped the siveiigei', iin^ abides in 
the city of refuge, where he kiibwS h6 is kafb, but 
has acquired such confidence in GM, that he can 
appreciate the grand fact that God's Will is per- 
fectly right in itself, and perfectly consistent "with 
his own best interests iii time and etferiiity, and 
hence gladly accepts God's will as Che rtile of his 
heart and life. It embraces "the ISeld" contain- 
ing "the hid treasure." He will cheerfully sacrifice 
everything necessary for its purchase. He knows 
that God does not require him to give up feorn'^thittg 
for nothing, but to give up everyfliing 6pp6^fed tri 
perfect heart purity, because it is but rulSbish ail^ 
death, to be taken but of the way to'mak'fe rObm 
for "the gift of God, which is etei^al 1i%." .'He 
knows that if God should require a feac^riBci^ of hiS 
rights for great* spiritual ends, eveti tOi'lifd iteetf, 



Aat it tirill iiotionly be for G^'s gloijr/bTit for Kfe 
owtt eternal well-being j and that; at any rate, bik 
whol^ being belongs to God, and he ifovr has tob 
high an appreciation of God's lovely charactier 
to allow himself to parley with any motires that 
would tend to rob God of his rights, or mar his 
gracious purpose in saving him from all sin. He 
now fully acquiesces in the doctrine of St. Paul on 
this subject — ^''^ Ye are not your own, for ye ar^ 
bought -with a price J therefore glorify God with 
your body and with your spirit, w^hich are God's/' 
If you buy a lot of goods and pay for them, and( 
the merchant puts them all up carefully and( 
delivers them to your order, you don't think he' 
did any ^eal thing. It was just the right thing — 
common honesty— but if he keeps back a few* 
articles embraced in your purchase, it is anoutrag6 
that you cannot readily pass over. To ** glorify 
God, with our bodies and with our spirits, whict^ 
are God's," is but common honesty in our relations 
ta God. Again, St. Paul, pleading the reasonable- 
ness of God's requirenfients, says to his strange 
brethren in bbme, '^For of him,"— God— *^ arid 
through him, and to hifn, swe all things; to whom 
be glory for ever. Amen. I beseech you, there- 
foiie, brethren, by the m^cies of God,'* not **by ' 



44 " oDb beasonablb sebvioe." 

tibe terrors of the Lord," *^ that ye pi*e^nt yonr 
bodies a living sacrifice, holy/acceptable uutoGod, 
which is your reasonable servicfe." To lay the 
sjicrifice of our entire being and all our interests oh 
God's altar, as whplly devoted as a bumt offering, 
yet not a burnt offering, but a '* living sacrifice," to 
be accepted and employed by the Holy Spirit ac- 
cording to his own good pleasure, is but "our 
reasonable service/' The candidate for perfect 
holiness gladly establishes the fact of his entire 
sanetification to God, and steadily maintains that 
fact — and will allow nothing contradictory to it to 
remain in his heart — because it is right and reason- 
able,- pleasing to God, and immeasurably profitable 
to himself. The righteousness and reasonableness 
of the thing constitute the basis of his action ; but 
like good old Moses, he cannot lose sight of what 
God did not design to conceal from hira« — " the re- 
com pense of re ward . " 

3* This perfect submission embodies Sucfc a de- 
velopment of the principle of obedience in his heart 
as will perfect his loyally to God, and at Once and 
for ever preclude the question as to whether or not 
he will do his whole duty to God. The Question, 
'* What is my duty ? " is always open, as -miani- 
fested daily by all God s gracious modes of teach** 



PRINCIPLB OF OBEDIENCE PERFECTED. 46 

ing me, but tbe question whether or not in any and 
every case I will cheerfully accept my duty is not 
debateable. The perfectly loyal heart has but one^ 
question to settle in any matter of duty, and that 
is the simple fact of duty. This principle of 
cheerful obedience can only be developed in the 
school of Christ. Whether the period of its develop- 
ment embrace years, or simply minutes, that is the 
place of its development, and not prior to his ad- 
mission into the kingdom of Jesus. Its develop- 
ment is promoted and demonstrated often by 
specific tests of obedience, rather than by a universal 
application to every imaginable possible duty that 
may arise in the future of our warfare. It was so 
in the case of Abraham. When he promptly offered 
up "his son, his dear son Isaac," as a burnt- 
offering, we have in that fact a demonstration of 
Heart loyalty equal to any emergency involved by 
any command that God could issue — ^heart loyalty 
to the death. 

This perfected principle of obedience in the heart 
will lead us to " abhor that which is evil," because 
it is abhoiTcnt to God : and '' cleave to that which 
is good," because it is pleasing to God. It wDl 
lead us to settle all questions of doubtful propii^ 
pertaining to our relations to God^and to socAM)4^^ 



46 " QUESTIONS OF DOUBT. 

These questions of donbt may pertaiii to things 
essentially right, and must be donei, or things 
.essentially wrong, and must be discarded, or. to 
things comparatively indifferent in themselves, but 
in view of their relation to our hearts, 'or our 
influence upon others, they become questions of 
doubt. 

Take, for example, the popular habit of using 
tobacco. I would not unqualifiedly pronounce it a 
sin, for many good people use it ; but I know with 
some it becomes a question of doubt, and in so far 
involves the principle of .obedience. 

Take again the popular custom in sonie quarters 
of wine drinking, with a little punch added occa- 
sionally to strengthen the desired effect. I would 
not under all circumstances pronounce it a sin. I 
can hardly conceive any circumstances of health 
under which it would not be considered a sin for a 
Christian man in the United States of America. 
For among nearly two millions of Meth(>dists north 
and sout^h, and about fourteien thousan(i; tra^lling 
ministers, among whom I have fin ext^m^ive ac- 
qiiaintance, froin the Alantic Ocean to tl^e Facifie, 
I do not know qf one among the ministry ,«r laity 
who takes even wiqe as a bevemge. Xh^ aanlie I 
believe to be tj^ue of t^ larg^e m^mtf ^{hU pr(># 



WINE-DRINKING CUSTOMS, 47 

fessing Christians in America. But in my travels 
in other countries I have met with so many men 
of unquestionable piety and usefulness, both among 
ministers and people, who use wine and spij-its, 
that I have been forced to the conclusion, that in 
view of their modes of education, and reasoning on 
the subject, they must have some way of recon- 
ciUng it with their conscience, and therefore do 
neither undertake to work out the i)roblem, recon- 
ciling their conduct with my conscience, nor sit in 
judgment on their consciences. " To their own 
master they stand or fall." If with such a man it 
is simply an error of his head, and his heart is 
perfectly loyal to God, ^' he shall be holden up : for 
Grod is able to make him stand.'* But from the 
stand-point from which I and many others view 
the subject, with us it involves the principle of 
obedience. If, in the absence of tea and coffee, 
we had the pure juice of the grape in moderate 
supply, to be used occasionally as an ultimate drink 
simply, and not the thin end of a deceitful wedge, 
which opens the way for all the long list of poison- 
ous dripks which are desolating the world, then we 
could under suitable wholesome restrictions use. it, 
as it was used eighteen hundred years ago. . But 
the cases are not parallel at all, neitiiior.^sj 



h%g 



48 A LITTLE IN MODERAnON. 

nature and variety of the drinks, the alluring 
agencies employed to induce till classes to drink, 
nor in the effects produced by them. The principal 
poiflt in modern drinking embraced in the ancient 
usctom of drinking wine, is the mere name of wine, 
with the small amount of adulterated grape juice 
that may or may not find its way into the vaults of 
the wine merchants. Still, as matters now stand, I 
might be led to think that a glass of wine occasion- 
ally would do me good, and might claim the natural 
right to take it, and might take my glass daily for 
forty years without becoming a drunkard, but then 
I am responsible for my influence upon society. 
Perhaps during those years of my taking a little, a 
hundred young persons might be led to imitate my 
example, who otherwise might not have commenced 
a habit so hazardous. Suppose of the hundred, 
only one of them should slip, and go down into a 
drunkard's grave, then, when " God maketh inqui- 
sition for blood," as he will ; when God Almighty 
shall hold an inquest over that soul damned 
through strong drink, and by his oiriniscient trac- 
ings adjudges the incipient cause to be my ex- 
ample, and asks me to walk out, and face that 
man at his bar — Oh ! I am afraid I should not " be 
able to stand!" 



HOW DHUNKARDS ABM MADE. 49 

In the United Kingdom of Great Britain, ac« 
coixling to statistical history, there are six hundred 
thousand drunkards, sixty thousand of whom go 
down into a drunkard*s grave every year, and sixty 
thousand new recruits are brought down annually 
to fill the decimated ranks. Were any of these 
born drunkards? Did they not all commence life 
as infantile members of Christ*s kingdom and 
family. Alas ! they have fallen into bad hands 
since then. They have leained all this through 
example and association. Whose example ? Asso- 
ciation with whom ? They despised the example of 
the drunkard, and except when linked with him by 
relations they could not control, they shunned such 
associations. Nay, they took their first lessons in 
the circles of moderate drinkers. They all com- 
menced with the insidious theory of '* taking just a 
little in moderation." Often the name of Timothy 
is abused by using it as a pretext, overlooking the 
fact that among the Greeks in those days it was 
unlawful, under the penalty of death, for a man to 
drink wine till he reached the age of thirty years, 
and after that only when diluted with two -thirds 
of water, unless prescribed by a physician. Timo- 
thy's father being a Greek, and himself haviug 
been trained up under such a rigid temperance 

s 



60 HonnoRS or the americajJ wab. 

law, he required the command Of an inspired apostle, 
so to embolden his conscience as to enable him to 
take a little wine as a medicine. (See Dr. Clarke's 
comment on the passage.) 

Thas by taking just a little, through all 
sorts of persuasive influences, six^ thousand 
annually are swept off from this most enlightened 
Christian country — the United Ktii^dom of Great 
Britain— an aggregate of over one miillion and a 
quarter every twenty- one years ! All deprecated 
the horrors of the late American War, but, thank 
God, it is over, probably never to be repeated, and 
by the overruling Providence of God," grand moral 
results will follow, with their gracious compensa- 
tions; but this war of Satan against humanity, 
through strong drink, with all the variety of 
agencies employed in carrying it on, is not over. 
No suspension of hostilities, not even for a single 
day. Does it not become every friend of human- 
kind to ask himself, or herself, •* Am I directly or 
indirectly an accomplice in this sanguinary war 
against my race ? What can I do in the way of 
self denial, or effort to stop it, or lessen its woes ? " 

My dear friend, I adduce these examples to 
illustrate a great principle pertaining to every 
question of doubt in your heart, or in your family. 



* CHRHSTrAN BXPEDiENCr;-' • ' M"^- 

of so(Sal,WMsin'ei§s relatibnsTir^s:^' Th6 (]fnestibti'of ■ 
moderate' rfflliking Is certainly embraced Ih St.' 
PatiFS cMrly^defitie* doctrine ti)f Ghristiin exp^- ' 
dieiiiy.- CKr^Jdh ^^xpetffeifcy'fe a V*y Aim^ht 
tteh^-fi'(iW wbrWly fe*i>fea?ettc3r. ^'Tbe oiie- natteliyi 
itfv6li^' iif^dcfrifice 6f {)Hh^^^ for s^. '• The^otftfer 
ifiually involves a voldritkry sacrifice Wselfibrtte 
sal**6f liigh CHHkkn -^rfncr^le. A matf forfeits 
no rights in' becoming si Christian 5 but if he sees 
iH aiiy giveii cai^ that a strict maintenance bf his 
righis'\«fll,' through the ^perverted dlsj-oitited cbrt- 
ditrons^ of * society, -work injuWously to the sorils of ' 
others, he*^v61mitarily foregoes Ks rights, and for 
the 'sdke of Jei^s, anfl his'ldve of soul*, cheerfully 
denies himself,*' of projierty rights, by. riot "going 
tb law 'with' a brothfer before the unjast,^=dr of 
pereotial gratification, deciriiihg " to drink wine,*' 
or d6 ** anything whereby a brother stumbldth, or 
iH offeiided, or is malde wteak.- • Why should I, for 
tbfe sate of personal gratification, "cause a weak' 
brother to perish, for whom Christ died.'* He 
denied himself, even to death, to save that very 
man; knd can I, possessing ** tte same mind" of 
self-sacrifice "that was in Christ," indulge in any- 
thing that would jeopardize the soul of another? 
Now, what I ask of any Chi-istian man or woman 



52 QUESTIONS Olt DOUBT MUST BE SETTLED. 

in the name of the Lor(l is that they deal honestly 
with themselves and with God. Though I hav6 
chosen the driuking castonit because of its in« 
sinuating and dreadful evils, to illustrate a great 
principle, I leave its application to this, and to all 
other questions of doubt, to your own eulightpned 
judgment, well instructed in gospel principles^ and 
the mqr^, quality and effects of these indulgences 
involving a doubt, and beg you, if you do not con* 
sent to self-deception, and to perish by nustake, to 
settle all these questions at the bar of yoi^r own con* 
science. Do not allow the accuser to take advan- 
tage of you, and break down the law of obedience 
by making the way so narrow as to i*ender it im« 
possible for you to walk in it, nor the assumed 
angel of b'ght to make it so wide as to^ead you tp 
hell instead of to heaven, whei*e you want to go. 
Avail yourself of all the sources and facilities of light 
which God hath fiirnished you. Give your own 
common sense and conscience fair play^ Do nor- 
thing simply because the honourable Mr. Pre- 
sumption does it* We are responsible ;for the 
exercise of our own powers, and " eyery one of 
us shall give account of himself to God." Settle 
all those questions of doubt affirmatively, if you can. 



"01 DIDN T FEEL LIKE IT/' 5S 

"This is right," and *'that is right." Maintain 
and vindicate the right ; but if there are any of you 
can't settle in the affirmative, then give your poor 
sotil the benefit of the doubt. ** He that doubteth 
is condemned." Just in proportion* to the doubt, 
whether the thing in itself be right or wrong, so is 
the guilt and condemnation. 

The development and demonstration of the 
heart-principle of obedience, up to perfect loyalty 
to God, must embrace the settlement of all thoSe 
questions, kiid at once and for ever preclude the 
debate even in our hearfc^, v^hether or not We Will 
decline any possible duty that our graciotis God 
will enjoita. It is by no means. a severe principle. 
In a subordinate sense, you expect that miich of 
evety servant yoti employ, m whatever department 
oi business. If yom- servant is guilt^ of disregard- 
ing your ordei-s, and of indulgiirg in 'things for- 
bidden aiid offensive, and you call him to answer" 
and he offer such apologies as we liekr from the 
Kps of pi^ofessin^ Christians, would ybtf keep sucli 
a servtot in your employ? " 

" Did you not know. that it was youf duty to do 
thus, or so?" 

••Oyes/' 



64 " AY, AY, SIBi" 

" Well, why did you not do it?" 

« 0,1 didn't feel like it;; 

Indeed! . , 

You do not allow a sador to debate the x^ues- 
tion of duty. When he goes in the shipping 
office and " signs the articles," and repprts him- 
self to his captain, he well understap^s that navi- 
gation demands authority ,^nd,subordinat}ou;, and 
while he is not resppnsible for ,thei conduct of the 
ship, it is his duty toobej^ orders, no matter how 
hazQjrdous. In the rising, gale^ when the .master 
orders, him aloft to "dose;reef,'.!fyouiwill.ljeftr ^^inj 
respond, amid the thundeiyof the hurricane,. *:*! Ay, 
ay, sir;" and up the xiggiDg Ijer run$ witli his lifi? 
in his. band, . . : . : . . ; 

You expect that much of eyery soldi€ir,.that 
enters, th^ Quee^n's service., Yolij qxpect hinxvtq 
be loyal, to. tbje death* ; Ycwi^ j^l^. endorse thp.loo^aJtjf 
and. herpism of the light .brig^d^,at ^lUakl^v^ a^ 
giyen, by yp^r celebrated goe^t, Mr^^.TJ'eft^y^iV 
when the qopimand v^a^j.giyq|i jtgi,.i?haijg^ f^i; tho 
guns, as a sort of standaid,pf,^f|tij^li,^>rj^v^|g^,^TT:, „ 

** Forward, the light hrigado ! " ,. ^. * , 

Was there a man dismay'd? * ^*^ '^'^ «'•'"• 

Not though the soldier knew ' . =iO*( ' * 
Some one had blunder'd : 



PERFECT LOYALTY TO GOD. 55 

Theifs not to make repl j, 
Tlieir^s not to reason why, 
■ Tlwir's but to do arid die ! 

' .'IntotheTallcy of I>eath 

Kods the six hondred. * 

• : Onlj about eighty of the ^' Whole brigadfe!* auririYed,tlie 
QK9^h p{ unos that ensued. . - - . 

lliat seems hard, and yet.y.ou say, **^The honour 
and stability of our great ijiatiou, and the prestige of 
our arms, demand just such unswerving, uncom- 
plaining, hej-pic loyally.^ Qranted, but is it not a 
poor pitiful, thing if, we can't have perfe;ct loyalty 
to God — cool, unflinching fidelity tp the deathr 
A shipmaster may be tyrannical; a general maj 
err, as was the case at Balaklava ; but the all- wise 
God cannot err. The immutably righteous God 
cannot be tyrannical. His service "is a reasonable 
service." ^' His commandments are not grievous." 
What a scandal to the religion of Jesus that men 
and women processing to love God should, so far 
from conforming to this most reasonable principle 
of perfect loyalty to God, set themselves against 
the principle itself, and maintain that " it is even 
impossible for poor human nature to attain to such 
a standard." Cannot any man, even with the 
smallest development of common sense and piety 



56 " WALK IN THE LIGHT XOW." 

see the reasonableness of this principle, and of its 
necessity in order to the attainment of that "hoh'ness 
without which no man shall see the Lord." If the 
Holy Spirit hath gi-aciously given yon light on this 
vital subject, " walk in the light while ye have the 
light, lest darkness come upon you." If you say, 
" Well, I will think about it," but fail to act, you 
will " quench the Spirit/' and injure your spiritual 
receptivity more than before you received this 
superior light of the Spirit. Bring your sacrifice, 
my dear christian reader, " bind it with, cords," lav 
it on God*s altar, and steadily keep it there till the 
day of your death. 



CHAPTER IV. 

PERFECTION OF FAITH. 

Thk second essential pre-requisite to Christian 
perfection, and characteristic of it throughout, is 
a perfection of faith; not a miraculous working 
faith, not a faith that will presume to effect the 
irresistible conversion of a soul, or anything con- 
trary to the laws of God ; but a faith that clearly 
apprehends in the light of the Holy Spirit's 
revealing, the woes and wants of my soul, and 
that apprehends in Christ, through tlie Spirit's 
interpretation ah4 - a(>plieation of God's "record 
concerning" his Soft, a perfect remedy for my 
woes, a perfect supply for my wants, and that 
makes this moment, and every successive moment 
of life, a personal appropriation of that t^medy 
and that supply! to my needy case. It impHes, 
first, perfect cetfldence in Grod — confictetice in his 
wisdom, his goodness, his will; confideni^ in his 
gospej protista ^d pi'oniises ; confidence in the 



58 THAT TRAYEB OF JESUS. 

efficacy of Christ*s atonement, his all-cleansing 
blood, and intercessions; confidence in the good 
will and effectiveness of the personal Holy Spirit 
proceeding from the Father for the very purpose 
of saving poor sinners from all their sins. This 
faith, in connection with perfect submission to 
God's will, as before described, and it cannot exist 
without it, must bring the believer into that per- 
fect oneness with God indicated by» and embraced 
in, the last prayer the r Saviour X|ttei^ before he 
entered the garden of .GettiseBiane.. , Qn beh^f d 
his disciples he prayed;; ^' SanDtify; tiiem through 
thy truth; thy yrord is truth, • 4^::tlH)u faaetseot 
me into the worlds even :So have I al3o sent ikem 
into: the world.. 'And for their sakjes I sanctify 
myself, that they ^ also ought be s^^nctified thr9^g)| 
the truth/' Then he prays for. ps-fjp^ IlU belieye^ 
T-*'' Neithe?- pray. I for the3e Alppe, but^-fori jth^n 
also wl^ich shall believe on^ me tiireugh'thc&rrvv^ffd; 
ths(^ tj^y all may b? onig^; asTthou^^-atheF^ artip 
mesrand Iriu ABe> that tliey>a)sp. loajr bi&\ one: in 
us; ^%t t]iii^wKM*I4 ZKiaybeliev^ thatihuMi )^a3t.i)eiit 
m^fV Perfect. ^uj)ims^<?ny.^nd^ pi^f?q<^ feiA, Nre 
th^ ^sential 'pondi£i!on3> to thi# !C9R$ds»?S6 ifit^ Qodl 
It isrin 4h^ t)a/9»9ss i^UhvGodrtl^i^t the sftHipif^jKiipp 
pose. and proviskxni^ 9ii(hii ^f^v^; thei^ !fi{>pp(]^iiat(E( 



PERFECT EAITH, SIMPLE, REASONABLE. p^ 

demonstration, in the experience of believers, and 
their manifestatioj;! to the, world; and hence the 
necessity of this attainment, through which the 
y/orld is to brieve, and be savedi 

Perfect faiih i^ a simple, reasonable thing, j^et 
thorqughlj^ effective. ^ .Why should we not have 
perfect confidence in God,. an.d. in all his gracious • 
arrangements? „4^U 4:his..t?tlk, we. are accustomed 
tQ hp^Lr, ; about. Ijhe incpipi^r^honsible mystery of 
faith rin Qod, is an outf age on our common, sense, 
and a. wick,ed. reflection on Gpd* assuming, that hQ 
hath ^uspei;idQd salyat^on ouj^a-opncliti^n- that^th? 
mass of mankind cannqt upderstapdj^.Qr fulfil, 
Such persons usually look vp.W unbelief .as a very * 
natural, reaspnable thiwg, and a very inuQcent littlg 
infirmity. Xhey,; would not like to confess that 
they had be^n guiltj Qf dishonesty pr falsehood, 
but they, think nothing of .ponfesifing their ^qhi^liefi 
But the f^ct- is, uubelief isr ther drejidful ,si;i that 
peppJ9,s perdition, an^.the ;:qos;t G^od-dishonourmg, 
unf^asonat)l9 thing.. in ^tl^e^Aj^o^d. . J]or, exainple^ 
here, js a.y9u^gjmpB whp'ha^.rV^^ blessed vlth fl 
\rise,^wpaltihy,pi9.u^ fa^^er^.,,^ J^ has.l)^n,|tfce rj^ii^g 
MssiQu of .that . ^q-th^^^^^ from, ^^jfime jt^3^^ 

sfin ^ was ]s9Ji^y :ff> ^^f^Y^ M^ happy,.; Bl^ ^eye^ 
dec^ive^ hivf^t, P?ver, M^t^^ ^^^^ .upk.indly^ ji^juyti 



60 WICKEDNESS OF UNBELIEF. 

did everything that wisdom, love, and money, 
could do, to develop him, and prepare him for & 
happy and useful life. 

After he has thus ** nourished and brought him 
up," the son says to him, " Father, you have been 
very kind to me, I cannot deny that, but I am 
sorry to have to say after all, that I cannot have 
confidence in you. I cannot believe your promises; 
T do indeed assent to them, but I am afraid there 
will be a slip somewhere ; I shall never be able to 
realize them." The unreasonable ingrate almost 
kills his father, with what many seem to regard as 
an innocent infirmity. God ''hath nourished and 
brought us up," hath made every provision neces- 
sary for our well-being in this world and for ever; 
never told us a falsehood; hath given us in the Holy 
Scriptures, and in the Holy Spirit's manifestation 
to our hearts, and in his gracious providence over 
us, the most reliable basis of faith in the world ; 
and yet many Christians, who have believingly 
accepted Christ in the pardon of their sins, pre- 
sume to indulge in this dreadful unbelief in relation 
to the full development and perfection of God*s 
work in their souls. O my dear reader, that will 
never do! It is a leprous taint in your soul that 
will yet destroy you, unless you get rid of it Ton 



** I DO NOT BLAilB QOD FOR Mt FAILUEB. 6 1 

secretly ground your want of confidence in Gk>d on 
your previous failures to realize entire heart purity. 
The failure was not on God's part^ but your own. 
You either did not yield yourself perfectly to him, 
or submitting, did not believingly accept his ade- 
quate supply in Christ. 

But says one, '' I do. pot blame God for my 
failure to be holy, I know it. is my own fault." If 
so, you can remove the ground of failure, and you 
must do it, or it will ruin you. 

'' But I cannot do it ; I have tried again, and 
again." 

'' Indeed. If that is so, then, after all, it is not 
your fault, for God never requires an impossibility 
of anybody.'* So you see through the deceitful 
working of your horrible unbelief, while your lips 
confess the guilt of failure, your heart really charges 
it upon God. . 

''O no, I do not blame. God with it. It is 
because of my associations in the world, and the 
temptations of Satan." 

Gods provisions are perfectly adapted to all 
legitimate relationships in this life, and are entirely 
adequate to any emergency of worldly or Satanic 
antagonism. '' My grace is sufficient for thee,*' ii 
an emphatic declaration of God that applies to 



e(2» .... — ^THODUCE YOUR CAirsir.'* ' '^ 

dVfefljr beKever hi' the world. Nay, Ttiy'flfehd, tlie 
^outid of failure lies' betvr^efi fxod lalid ybtti* 3wn 
sfnrft. ^ • If. you ^f e' ta chaise God ^ '^i th it," then 
at^ept^'tlns'^eMlelige'' ffom bis! ^wtl' ttoiitJi'i^'' 
**i^bd^e-ydu? cause! saith the^Lotd-; 'brin^'foWh 
your strong reasons, saith the kin^ itf Jacob.'* 
'^;0, rb^ iiec^e,^what haire^'i dbne iintb tiiee ? Bfnd 
herein have I 'weMried thee ? testify agfainst ink*" 
If J^ou canno* face- God avowedly 'with'^stich -a 
charge, hush those seei*et'. heart •whispers of unbelief 
whi<;h contradict thd statements of you^ lips. Give 
no quarter to that accursed unbelief. War against 
it; throHgli ^ all ^d's • available provisions, as ' you 
\¥6uid a^itist a sei^pent in yoiir hbiise. IP yon. 
^eep with the d^dly^imake ra yotir room, you may . 
find its f4tai coil around your neck in the morning: 
You must submit perfe<itly to God's will, or incur 
the penalty of disobedience. Submitting, ybu- mast 
dare* to beliefve, or takcJ the conseqiieiic63 of un- 
belfef* If yotir voluntary a^ociatioiis with the 
world are antagonistic to holiness,' tjito meet the 
^fficulty fiiirly. You will have to give' up yotir 
ungodly associations, or give up God. •**Foi:' ^ht 
fellowship'hath TJghteousness with unrighfeousness'? 
and what communion hath iight with darkness? 
And what concord hath Christ with Belial? or 



• god's iFACtS V. SATAN'^' IIeI. 6^ 

'wM pdrt fiafli he tiat' beli^vethWithati' iidfr^d? 
^Atid what agreement hat^ the tetnpte df Cfdd'with 
idols ? for ye are the temple of the living God j as 
GU hath -said, pifill Swell Jii lieih; M walk in 
theni, aM-1 tvitt be'iheir feod, aild they shaH bie 
tojr jiieopfe. • WHerefore 'cbtae out from kniohg 
tKeifa, iind be* yeBepai-£tte;'saith the Lord, and toiicB 
not the unclean thing ? at d I will receive you, and 
■will be a fiither unto you, land ye shall be my sons 
and daughters, saith the Lord Almighty." All 
legitimate relatioriships in Kfe, I repei^, are pro- 
vided for, and maybe'ihaintaihMin harmony wi^ 
holiness ; but all' voluntary associations damaging 
to our spiritual life and usefulness 'a>e forbidden, 
and must :be abaudondd. If yoil consent to a 
divorce from forbidden ass6ciatiions arid hitbits, arid 
present your body a living sacrifice to God^ then 
at once do what yoVi 'Consent to do, arid haying 
done it, steadily maiiltain th^' fdct bf your entire' 
submission to GodVwill^ and yoti "vHU theii riot 
find it at alldifficulttobelieveG^^s pfomisd— •'I 

will receive yotr."* • • . '- 

. "Butsuppose he does not* receive me?*' TTikt 
is not a suppoiiable case.' God ss[y^,*"I will receive 
you. ■' Satan ^aVs, "He will not^ receive you,-' and 
your own tmbelief says, " O, I'm sure he will not' 



64 PEBFECT CONfXDSNCE XK Ck)D. 

receive me," and of course he will not, so long as 
you practically ignore God's facts^ and credit Satan's 
lies. 

'' But what if I do not get the witness that he 
doth receive me?" That is not your business. 
Your duty is to establish and maintain the fact of 
your entire consecration, and the fact of your 
acceptance of Christ, for all that he hath engaged 
to do for you. The work of regeneration and 
purification, and the attesting witness, to the work, 
is the business of the Holy Spirit, on the fulfilment 
of those two conditions on your part; and all that 
is as much a matter of available provision, and 
immutable promise qs the atonement itself, oi 
any other portion of God's perfected provision ol 
salvation. You must repose perfect confidence in 
your Holy Sanctifier. 

I would not discourage any whose faith is very 
feeble, for I know well how to sympathise with 
them. I do jiot suppose that any poor soul has 
ever had harder battles with unbelief, and conquer^ 
than I have had in my early Christian experience. 
But I greatly desire, my dear reader, that you maj 
fully understand the true character of unbelief: 
that you may not make terms with it, but fight 
against it to the death. The Holy Spirit will 



FAITH Uf .X^EGAIp- COMFUCATiONS. 6S 

reveal thq Strdngholds of this hateful thing with'!j(i 
yoUj'jxist as fafeti as yourldeveJoping faidi «cqitire# 
streugth to grapple with it, tind €Ject it by thfi^ 
power of Jegus, frdiTvyoilr heart. • » 

In the detelopirtertt of our faith from pardod t& 
perfiecfcion, we have to ejicounler and overcome 
several formidabjo obstructions in the form ol 
insidious practical errors. One of thd most commoit 
among fieebj^ believers, as well is among penitent 
sinners,:is a modification and practical form of the 
old Jewish error thitt Sti Paul so clearly indicated 
when' he sai4 '-My heart's dei^ire iund ^praijfer.tcr 
God for Israel is' tha/?' thejr- might be saved: \ Foip. 
I bear theiftrpcord that; they have aaeal for:God'^ 
-—a sincere zeal: for God-^^^but' not according to 
know)edge>r J^or they- bein^ lijgnoi^ant-idf God'» 
righteousness, ^i)d; going; about to establish- itheip- 
OMfn' righte^usn^rSSi. hive i no* submitted themselves 
unto the righteousness of God*'^— toGtwi's righteow : 
method of :^>ing^ them by faith: alone, and not by. 
the^ woiks of the l^w. j ' It; is not a" theoretical errou 
with us, as with' them, but an insidious practical 
errpr into whicjb: w$ faH, and under the paraiyaingi 
eifectofj)ybich ni!Miy)Suif0r fdr: years, beforcftfaej^finA 
out th^ natune^of thi^i^ disab&lityw . Nowj my frichii/ 
i£yf>U)plea$(ei I will ^plum^to yoiur whoreia tbiR.'error 

? 



66 " BBNEWBD YOUR COVENANT." 

has existed in your experience, and in that of most 
believers, in the past, and wherein it exists in the 
experience of very many of them to-day.' How 
often have you approached the altar of consecration 
with a determination to be holy ! You wept at 
the mercy-^seat of God, cohfessed your' need of 
heart purity, mourned over your past unfaithful- 
ness, presfented your sacrifice toi God,- tod renewed 
your covenant. You arranged in your owii inind 
a beautiful programmie for holy liting— ^^* To* pray 
in your family morning and evefiing, to pnij in 
your closet three times per day, to attend all the 
stated means of grace, visit the sick, give libi^rally 
to charitable objects, and in short discharge every 
duty of Christian life ; and you felt a considerable 
degree of comfort in having renewed your covenant 
•^quite an inflation of hope, anticipating the good 
time coming, when you shall have p6rform!ed all 
these good things. You retired with buo^s^nt hope 
and sincere desire to carry out your piou* purposies 
to perfection, and you did the praying atad All the 
6ther good things you promised; so far as the 
outwaird acts were concernied, but f(s for the 
development and perfection ofthe spfritual Kfe 
vriAin, you just missed it. One forttiighfe' i>rovW 
to you that in regard to the inner life — ^the JB^sehOal 



^Jiiifg in Your ^eriferi^e-^you- Md fiof beefl dtqr 
Ibetter,/nbiJMoiie? Wy^^ 

became very sick, and you scarbely ktieW ^Ktit 
j^Bxi to. do. • But 'upoii a c^i'^ffal es^kminntioB; you 
-thought you found out (ho grminii tof your failurfe 
— "Not suflSciently watchful, have, riot carefully 
jpxarded lios^ Veak points; ih my exp^ri^ntte — 
those peculiar bfijsetntentswhich I sntfei^ at eivfery 
'te)ga«rd6d gap:'*' Witib)'fli6 dsoovery yotnnflagging 
Jtt^is TfeviveAi Antf yJA ^^em €bcOttirag^' to'* try it 
bgkjo.n IThefa-yotpr^ippfDached' liio aftat of^^od 
with greater solemnity and-del^abafiisrftenft' ■ Y6i 
mAuitttjd, fena^M^e^p^ti'aind^Cdnffes^ yoUi* Tepesited 
failurtes, submitted^ yottkbelplesg'^onl 'ti God- and 
«gain ren^wod yoiir^covenittttjJ ii^d bound yoiiitself 
most' sofemnly lift 'a^W*,' fii^ Gc^' to ^e')itod''f6r 
jftbdltcrdte:^^ '5Som©'W*l^o&t'th^fr VirptrstJad^ :pift 
jMni^snto th^y'Bibldsr^fti^ t6i}jiihd§^;^tl^i''^^ 
fengag^MOflts ^thr Chid; : ' • Ymfyc^ tri^d j it>agiiin 
and'i agauteviritWidcfoasSng Jbrtj .wtiich^g*^ yo'tt 
qmte^tf ifeputation^fw- p^iefrf fiiffibng y^j^i^nyghb^^ 
bwtimlasj'in your heart y^'felt that^afeh'^utj^iiedfng 
effort was as blank a failure as the first. ISitfe 
nknyvsinoenrot ^n6m)ns^ i^end yea#d in .Ernest 
btrargglaig/^fM(t rrcniafa 'but i dwarfs in reli^dn. 



70 " HOW SHALL WR DETECT THE EBRD|l ? " 

quent experience , in Gliri3tii^..lif<?;.ii^us^ itjeufM 
below God s standard, which is indicated bx«.th9 
wjisQ man thus: "Tlje patji. of theju^t isofl? Jie 
shining light,' that s^ineth .inpre aiv4j IBo^e^upt^ 
the perfect day." And thuS; by :St< J-php, /t If W 
\falk in. the . light, as. he. is in the ^ighti.M^ ha?$ 
fellowship one with another, s^n^ U^ blgo^pf JesfW 
Christ his Son cleaji^tJi4is;fj:om yaU.aii^*'i In i^ 
healthy development of £ait]^ ^d pMi'Uy* ^c|^ inie- 
ceeding year of our iBxperiencei shojulil. b9;.^ghtie| 
than its predecessor. V :.. * . -^ ■ ,1 ■ 

How shall we be able to detect the error which 
thus trammels our faith^ ^d defeats- ifs fraQ4 
purposes? I can give you, my dear reader) the 
theory of truth necessary for its de,teptio^ ^)ut 
God, the Holy Sanctifier, alone, can giye .you the 
light, by which you may come to Jesus ai^ baye 
it removed. That he will gladly, do, prqy^ed you 
consent to be holy without aijy/'il? or bi^/' or 
stipulatioiis of your own. . -^ 

Well, just at the altar of coosecrat^o^i.wher^ 
you so often prayed, confessed, consecrate4;yQ]ij|rSj^f» 
and renewed your covenant, stood yx^ur Abauffhty 
Saviour, waiting to impart salvation, frc^^^^cl.fu]], 
to your aching heart; but at the mon^ejit d|^ yo^ 
entire submission^ when you should hav^? belieyed, 



GBOUI^DS OF EAIIiUJElE ^X^LAprBD. 71 

whatr/^d you do? Why, you renewfid yow coyeufuit, 
wyc4i directed your longiug^yesiawfiy from Jesu£| 
to a future fulfilment .of jour ypws; ^4 it w^ 
ipaplied m your mind, "then J wijl be brought ipta 
the sweet union with God I so much desire." You 
substituted a renewed covenant for preseut believ- 
ing, nay, for a present Saviour ; you ar<>se and went 
away, and left Jesus "standing there at. thp dpoij 
knocking " for admission. Instead of opening the 
door to admit kirn in. all the fullness of his saving 
power, without which it was impossible for jou to 
do better^ with a pious vow in your mouth ypu, 
retired through a backway, to your o\fn dreaiy, 
work, as weak as brfore. How could ypu do >ny 
better, when jou, missed connection with the SQurce^ 
of light and life ? If yoii wish to irrigate a^ orchard 
of |ruit treeSp your beautiful ditphes of good Wprks^ 
wilt do no good unless you lift theflood-gat^^.and 
turn, on the water. . At that important point of 
submission, to. be sure, you ignored the record of^ 
your past wprks, pronounced them.fitthy rggs, and 
threw, them away, but w;hat then did you dot YpUr 
gravely promisedthe, Lord some more of );he same, 
sort, oy as JOU beUeyed an improved article* ,,You: 
told, the Lord yoii <pprtainly -would 6,0 better, ne^it; 
time, but a fortmght's experience proved to jou. 



tbftttbey were <>f the same ad^rt precisfely> and IWt 
a* bit better .Ihaii the old stbdk. '. Then tlie dd 
**e(fcttser of the brethren," afad- the ^ters as \^1I, 
ctttile in upon you like ai floods and you teisiid. to 
yourself, *^deai* me, what shall Ido? ' I thotight 
I-^had gotten such a start iii the wiay Of holiness 
fliat t never world get back here again!' Bat 
here I am is the sanae old formal ti^ack,' subject 
to the same petty annoyances, doubts, and fears." 
0, how glad 'iam I was when the Lord^ in 
mercy,, revealed to my heart this insidious practical 
error of ** going .aboutl" It is theUiore diflScult 
of detection because everything erafbraced in those 
VOWS' and covenants is a good thing, and how* such 
a;^good thing, or combination of good thirigs/can 
involve such a radical error, sapping the very 
foundations of bur I'eligions experience, is the 
problem to be solved. The desire that led to 
these vows is all right, for God the Spirit wrought 
it in your heart; and vows and covenants ar6 
right, in so feras they are ^a means of bringing 
you to a present perfect surrender to God, and a 
pi'esent acceptance of Jesus, as your present perfect 
Saviour. But as you are ninning on the Gospel 
track, under the pressure of this heaven-wrought 
desue, into the depot of fuIJ salvation; lockout 



tliere, lobk out! just 'at -the entrance tjftlid depot, 
the devfV adjusts a Ver-i^ ingenibus**s\^itcV''8rtid if 
you ' are riot careful; ybu will be caught on this 
Satanic " switch," and 'iarrifed off the direct, and 
^trly track, Idadiiig into this glbrious depot, on to 
the old circuitous Jewish track of going" about td 
establish your'o\^n righteousness, instead of sub- 
mittiiig yourself to the righteousness of God ;" and 
round and round you will go, and wonder why you 
do not get 'In. — **'AImost *in,^' you say to yourself, 
" I cdn see in. Surely t will get iri soon:** Surely 
you never will get iri on that track. It don^t lead 
in at all. It is' the ^i«ong road. I spent several 
years on that road', and' have thoroughly threaded 
upon my knees this dark labyrinth of leg^l com- 
plications, and am, henc6, from experience, some- 
what prepared to give advice to my young friends, 
and profoundly to sympathize with them in their 
struggles. 

When I got light on this subject I changed the 
order of the arrangement at once. 

I said, '*0 Lord, I have been very unfaithful, 
and I am very sorry '^^ — ^iiot that I had yielded to 
known sin. I had been struggling to bo holy from 
tlie night I was converted to God, and had been 
preserved from toy'wilfuldcpnrturcs from God— 



74 PERSONAL EXP£;RI£NqS^— ILLUSTRATION. 

^'I Ji^ye t^ied^a hundred ;time$^ to i]^.'h(^y, and 
failftd ev^tiine. I am very sorry, birt, Q God, I 
have no confidence in tjie. flesh, or in any efforts of 
my. own. • I have triedj.and triedj till my heart is 
sick. I know I will nevep be any better, nor do 
any better, unless my heart is made better. How- 
ever much I may desire it, and however sincerely 
I may try, I am sure I can never be any better 
than I have been, por dp better than I. have done, 
unless renewed in the spiiit <rf my mind." I was 
indeed stripped of all hope from. any thing I had 
donp, or could do. Not a peg in all the. future of 
my life, no more than tjie pa^t, on which to hang 
a hope, . or furnish ground for a .postponement. 
Then the crucifixion of the flesh, with its fallacious 
hopes and plans of reformation,, dressed up in the 
most pious phraseology a? they i^re, was fully 
accomplished.' My conscience was purged of dead 
works, and I was let dowii into the vale of self- 
abasement and self-despair, and down in that vale 
of self-conscious impotency my feet rested firmly 
on the "rock of ages cleft for me," and Jesus 
" WAS. made of God unto me wisdom, and righteous- 
ness, and sanctification." Then I learned practically^ 
what i had all through believed as a theory, that 
as in justification by faith, so in the entire sancti- 



ficfttig^ijfP^ j [tfe^ lk€*r|ti» if, wa3 . f ^ not bjrr. waxkft i ic£ 

to. jbi^^, iRercy he . :sav?d< U3, ilpy . the . jHrSshiDg^ of 
reg^G;r«iUai;i. an4t r^ftewog of Aq; H0lyii<fhoiBt; 
which :hQ sh^)^ Qi^ uq aUuudflntly throligh; Jesus 
Cljris^ pur §ft>icmrvVt !lf ^50^ ivhyi^^ or .the 
vqjypiomeA^; the Holy Spirit. KeveaU the ixiherent 
ap4.>9P^¥^vIaj^0. <H>n*uptioQ^ ^f our (nature^ bnd 
the plague of uj^bejUefriii th?iihQ$rt? m1 'i::. ^ ; .J 
JfljWf ;^?^ full :salTatio»i.fr.omi.8inJ 

unbelief, find ^^ad wprk^, {, did juot attain: to. vthe 
beatific altitudeof Mpupt Neb0i and exult in visions 
of heavenly glory, but received a new baptism of 
legal fire, that consumed thcfise dead works and 
fallacious hopes; and in utter self-conscious help- 
lessnessv I learujed to cling to Jesus ijp^ \aU the 
simplicity of x^ child^; ; No ;Joqger ./saying, with 
self-confident Peter, **T;bough:all.d^ny thee,, yet 
will not I.: TJhough I die with .thee, yet. will I 
not d^y thee ;] but rather, f*' Every moment, Lord^ 
I need themerU of thy. death." ; If left to myself for 
one moment, that very moment J will sin agaiust; 
thee. ■ Not that I Jiave any sympathy with siPf I 
abhor it/ more .than death, but self-co^dence!:i9: 
abnegated. J know..t}i^ti such, is the^ jh^l^l^^sppess! 
of hufnau nature^ in .jlhia struggle f(A4.iffli^;lit% 



76 HSfitv ABA&sb, 'O^ist %likLr^: 

hmmbervaitd potehoy '6f the -^i^ itifluehc^ '^t 
j^urroond me,* thatnotbibg 6li6ii (»f ^ itkh^gbtjr 
power of Jesus can k^p my heart from sinnidg. 
The jyurified heart feete^ as D^bth^r b^a^-^ean, ite 
utter helplessnedE^ ; but it^neVei^reliixes efibff, nor 
adopts the complaining apologybf Wieked ilnbdiief, 
andsayi ^* Foor humaa iiature,'it'Cah'db i^Mbg, 
and it is no use to t*yi" Nay, 'the veSfy light of 
the purifying spirit that meals Our tittto'^help^ 
lessness^reyeals the remedy^ adeq^ate^ ahd ataifable 
now,< and every moment- to* the^ end of' life. We 
can heiice joyfully sing with tbe^siaihted' Wesley— 

TLe merit of thv death.". : . • 

^* Not that \ve are dufficietit' of ourSelveii to think 
anythiijg as of ourseltes, but oul' sufficienby is of 
God." '^I ato crucified wkh Christ,* sayijSt. Paul, 
^< nevertheless I li^e ;'yet not I, btit Ghrr^t liveth in 
Hie, and the Kfel whiiehl n6wlS4e in the-tfesh I 
Jive by the faith of the Son of Gad,' who IbVfed me 
and gave himself for me.'' . ' ' ' - ■ 

* When I was thus crucified with Christ in the 
full and filial ^structioti of self-dependence, T 
learned thfe hap^y -art of living by failh in'iire Son 
of God, and then the good things etiabhided 'in iny 



pft-rgj^a^. Ypw*.aji4iCQvewiite, I seQwe of cOui^e 
as t^,li^gitimfite;fruit of apre^^ OPivieore^ 

tion tx^ God,. ^te^dily maintained 4s.afact,:ftiidjmj 
per|ectrco|ifidenq^ in God's ps^ovlsions And ptomiseit 
as imxnutable faot8>:and ipy present ^ceptance of 
Christ for all that lia Jbath engaged to ^o; for me ; 
never for a. moment to question whether he mil 
do this or that, which is embraced in his coyenant 
engagenxi^t, but^ gxate^allj accepting his fact^ t^rith 
unwaver^ig con^dencej-moin^tly "live by f«(ithJft 
the Spn.of jt^pd/': H^ ** thus believeth shall 

never l^e^ .confounded.** ,| have thus been enabl^^^ 
through^ :extr^o|xlina;ry ^j^^itudes and tri^Is». tQ 
walk. by. faith for over .twenty yearisf. Never since 
I was thfis " criftcified " and ;' purged from deai 
works " ha^O; L made any vow^ pertaining to; the 
inner life, and Jooking-t^ a fatui^e. fulftlnient. ] j ;. » 
, If! ^ inaii has^^pccasioi^ |p ppo^iise tio Go^ or maQ 
to do anything within his power, let. him vow attd 
pay in due tifliQ»j |And dinners, and believers^ who 
hp-ve b)9pn|;T0twing to ,be^tto Lgx^X Jet them "pay 
their yqyrs i^w, uidio. the Jjpr^fi^ the p^e^pce Qf 
all his people." But the practical end to beifef^lized 
i^ va ^ ,p«^3ent i^iirrender ' t^^ QiOd, ajid, ^i pnesfent 
§cifeptaiT?9e,of^.,QJy'^,, ^. ia\ hm^ i}^ faJplni^t *f 
all his covenant provisions and ep^isot^j^fi^jtltSt'iiH 



V8 LOCAL iitiACHiEA- lA tiasilAOTA. 

Ih© teaudftfl form df covenant' tfsea My V^iesleyate, 
Ae» fi^s& ^fcbtoth? of ' the ttdW 'V^ '^^ \<^kf^ 
ipiarded by- the indmdtttfis uiihg fti'So^ak ^6 inailce 
it ian Itjstrtrmeht of leadilig' &t ohce to *"flnis vital 
Covenant tiiiion Hvieh C%rfet,'afeid bbt 'on-'-fb the 
fatal '<Ad refute of " going abbttt to WtaWislr tKeir 
bwti righteousne^," it mufet be ah 'instruiiient of 
good to them. ■ ' ' ' '^ - ' '" 

'A local pre^6lier in -I^sihahifc cjtoe to-fte one 
Mornitig 'holding .out in his Eati* the i^M^^l^^^ 
covieniiiit book. BKs- teai^-^ere 'fl6Wiifg'''Yreel3r. 
T^eyWei^e tears of joy, mixed -With 'srii^prifeer and 
regret.^ » Said'he, *' Do y^t See -thft^rttle'bidk'? I 
h%ye b0en repeating this cbVenatit forinanjr'jBars. 
It is a vfepy good thing, but it 'has'beeii the means 
of J)rohibting in my efxperience^iie^i'^adfur error 
of going about j insfifadof dul«ittittiiJ^ 'Anfl ^ci3eptihg 
flow.' ft is not tiiie fMt bf the^^obk,^btrt x>fmj 
blind tnibfeliel;'' ; •' ::' ^ - ^ •^>:;i:^^^ ^^ '^' 

^ A man Who la perfectly Idyk to^^Iii ci^iStry is 
fl6t; c6ntittudiy pi^tA^^^ that lib^^ni''H6e[ '^ ^It 
IS a 'fixed, fact ^that- hfe'steafdil^' flfaihtaihs, ' and 
e*6iii|flifleS/~ : :-'r:r:: -•::!:.:? "•'•'/: 

- f ' A l^ri' who 'is 'sftyply 'honest, i^' foot conlliiiiklly 
l^eagitf^^lUtii^if that'he will not dtil^st^e the rights 



. COViJNANX SERVICE IN " CITT BOAD.'* ■ 79 

A mail of truth ia[ not repeating his tows and 
pledges, not to t^ll lies. Vows and pledges belong 
in the main to those who haTe' outraged, disjointed 
relationships with God or sbdety, to repair; but 
when atnan has been bi-oug'ht into his right relation, 
let him avowedly and honourably miaintain it. To 
hear a man repeatedly pledging himself to do the 
honest thing, at once furnishes ground of suspicion 
that there is within him a coiiscious defect in his 
own integrity. And yet an honest man is not 
indifferent as to his repufetibn for integrity, but 
Steadily maintains the true principles of it in his 
own heart, manifests it appropriately in his outward 
relations, and vindicates it if assailed. 

On the l^first Sabbath of this year I had the 
pleasure of attending the " Covenant Meeting '* at 
Old City-road Chapel. Rev.VGervtee Smith, the 
superintendent of the circuit, kindly invited me 
to address the audience. In the course of my 
remarks I said, <'I don't believe that Christians 
should ever'be undfer the necessity of renewing 
their (Covenant with God. Our i^elation to God in 
illustrated in the Scriptures by the marriage rela- 
tion. It is common in this eduntry ftrf persons of 
all class€>s to obs^ve thd anniversary of thfeif wed- 
ding-day. ^ What is the object of that? Is it 



80 MAT^BIONUL AND MILITABY FIDBUTY. 

to make confession that they, have broken their 
matrimonial vows, dishonoured the sacred bond 
that made them one, and now, on this appropriate 
anniversary occasion they \vill m$kef their humble 
confession, duly repent^ and renew th^eiir covenant? 
Is it not rather for tlie review of the fully, estab- 
lished and well-defined fact, running through all 
their experiences from year to year, that they have 
mutually maintained toward each other, mid all 
their trials, toils, bereavements, and sorrows, that 
confidence, fidelity, and love appropriate to the 
holy bonds of ipatrimony,.a divine institution of 
Eden, through which they have leiypyed many 
mercies. . ., . . ., 

"Our Illation to God js also-illustmted.by the 
relation of » soldier to hiskipg. ;;We:9QoasiQnally 
have a grand military review: What 13 Jtheiobjelct 
of that? Is it to expose whoj^ Tegimonts.Q? dis- 
loyal coward^ who have. fail^. ftp do their "duty; 
make* them go down on theii} ktfefes, ^nd,'r^a;iew 
their covenant oath to- be tru§'tQ their iQuecM .and 
their country? Is. it not .rath^'a publiO: i;eoog^ 
nition of the fact that they hftve; mid aH 'thf^ perib 
of war, honoiirikblyrmaiptained their Joys^IJty, and 
bravely stpod by their colours to the' death, i-' > ; 

"One I'ogiment lafter anoither is p62nte4 <^ut 45 



tWO-FOtt) MBi&^ OF A COVEKANT SERVICE,. 81 

the noble band that distinguished themselves ia 
India, China^ or. Russia^ and in some way, all 
would be recognised as loyal heroic soldiers, whose 
past record is a guarantee, without a renewal o^ 
their, covenant oath of allegiance, .that they are 
ready, at their country's call, for any emergency. 

" Now this covenant service is not a military 
review, but the mass of this large assembly are pro- 
fessed soldiers of Christ, who have assembled to cele-^ 
brate their great covenant anniversary, in memory of 
their fir^t- enlistment as soldiers, and their marriage 
with their Divine Bridegroom. All such persons 
as have by his abounding grace, maintained their 
unswerving loyalty to God, their unwavering con- 
fidence in him, their unalloyed love for him, which 
is but * their reasonable service,' will not have to 
renew their covenant to-day. Tl^ey will bow 
themselves in humble adoration at the feet, of 
Jesus, and by the covenant tests, which will be 
put during this interesting and solemn service, 
they will review the record of their heart ex- 
periences and lives during the past year, and in 
clear recognition of the fact, that through the 
abiding presence of the personal Holy Spirit, they 
have through faith in Jesus, been kept in their 
right loyal relation to God their divine Sovereign, 





82 tllYING TO LIVE BY FEELING NOT BY FAITH. 

and now under the approving Smile of di^ir cove- 
nant-keeping Saviour, they ivili again set up their 
Ebenezer, and, oh ! what a glorious feast of Ibve 
they will enjoy. But any of you who have not 
been true to God, you who haVe not stobd by yotur 
colours, not confessed Christ before men, you who 
have not unflinchingly maintained heart loyalty to 
him, and exemplified it in word and deed, why 
down on your knees, confess your sins, and your 
sinfulness, surrender your poor souls to God, and 
accept Christ as your Saviour from all sin, renew 
your covenant to-day for the last time, establish 
and steadily maintain to the day of your death 
that loyalty, faith, love and obedience becoming 
soldiers of God, nay the Bride of the lamb.'* 

Another error in the experience of maty believers, 
usually allied to this legal struggle of "going about" 
is the effort to predicate their faith upon their 
feelings* When they feel strong joyous emotion, 
they seem to have strong faith, but when their 
feelings ebb, their faith sinks proportionately. Their 
whole religious life seems to be made up of impul- 
sive struggles, fitful and variable as a weather 
vane. Well, that is immeasurably better than 
rebellion against God, but there is a " more excel- 
lent way." 



THE DOUBTIXG MOTISTEB OF ILLDTOIS. 83 

Our feelings are liable to a thousand clianges, it 
may be, from causes within and without^ over which 
we have no control^ but our loyalty to God should 
not change, our confidence in Grod should not 
change. All the feeling I ask iu order to the 
maintenance of a perfect faith in Jesus is the con- 
sciousness of my perfect submission to his will. 
Maintaining the fact of my entire consecration to 
God, I have only to trust him — believingly accept 
his perfected provision in Christ. " Who is among 
you that feareth the Lord, that obeyeth the voice 
of bis servant, that walketh in" — providential — 
" darkness, and hath no light? Let him trust in 
the name of the Lord, and stay upon his God.*^ 

A minister of the Gospel in Illinois once said to 
me, " It is very hard to trust in God under those 
dark providences in which one cannot see the hand 
of the Lord." 

I believe the good Spirit suggested the thought 
to my mind, with which I replied, in simplicity, 
" My brother, if you cannot trust a man out of 
your sight, that fact is in evidence that you have 
no confidence in him," Now, wo ought to have 
sufficient confidence in God to trust him, whether 
we see him or not. It is the province of faith to 
walk in the dark, and thus lead us into the light 



84 ** THE THIAL OF OUB FAlTfi.'* 

of joyous experience. The kingdom of heaven is 
"righteousness, peace, and Joy in the Holy Ghost." 
"^Tie essential embodiment of it. is righteoiisness. 
There is not much emotional feeling in that. Peace 
is a blessed fruit of it, that will become abiding in 
proportion to the healthy development and steady 
exercise of our faith. "Joy in the Holy Ghost** 
is the boiling point of joyous emotion, the very 
intensity of which precludes the possibility of its 
constancy. It would keep us continually on the 
mount of transfiguration, while our duties lie 
mainly in the battle field below. . 

The fiery ordeal necessary for " the trial of ou? 
faith" may often for a season suspend the sweet 
consciousness of those precious fruits of peace and 
joy. Then we must walk firmly by simple faith. 
•' The just shall live by faith." " We walk by 
faith, not by sight," or mere sense of feeling. - We 
have an illustration of this in the experience of 
father Abraham, when by divine command he laid 
a sacrifice upon the altar. Having fulfilled the 
condition on his part, he stood back to see the fire 
of God come down and consume the sacrifice ; but 
it did not come. His sacrifice lay there in the 
heat of the sun till the scent of it attracted tli 3 
eagles and vutures. It was very discouraging. 



•* THE FOWLS UPON THE CABCASSES." 85 

Just there many give up the struggle for entire 
hoh'ness ; for when you " preseot your body a liv- 
ing sacrifice ** to God you may be sure the fowls 
will be down upon you in all their variety, diaboli- 
cal and human. But Abraham was not to be done 
out of his right relation to God by any such dis- 
couragements. " When the fowls came down upon 
the carcasses, Abraham drove them away.** They 
stood no chance at all before the ** waddy" of the 
old veteran. Thus the dreary day of waiting 
passed away, and no attesting fire from heaven. 
" And when the sun was going down, a deep sleep 
fell upon Abram ; and, lo ! an horror of great 
darl^ness fell upon him." Poor old jiatriarch t he 
probably had not felt so badly for a year, as just 
then in the act of high obedience to Gwl. Just 
in that emergency many doubting souls fail, at the 
very threshold of full salvation. The very ordeal 
necessary for developing and testing their faith be- 
comes the 9ccasipn of discouragement and demo- 
ralisation. , What a pity! if such would 
steadily maintain their facts, and stand by faith, it 
would soon bring them into glorious lilMjrty, 
Abram patiently endured the sleepy chill upon his 
feelings, and " the horror and the great darkness,** 
and he would have waited there doubtless till the 



86 A SPECIMEN TESTIMONY TO FACTS. 

blasts of winter would have blown upon his 
bleaching bones. When his faith was thus suflS- 
ciently tried, God revealed himself in matchless 
mercy to the heart of his confiding servant, and 
his faith achieved one of the grandest victories of 
his life. 

During a recent series of yeligious services in 
the city of Adelaide, I heard a worthy brother in a 
public fellowship meeting say, " I determined, by 
the help of the Holy Spirit, to establish and main- 
tain my facts, according to the instructions we 
received from the pulpit. Fifty times a day, for 
more than a week, I presented my body a living 
sacrifice on the altar of God, or reascertained the 
fact that I was wholly submitted to his will, but 
got no relief ; but I stood .to it, clinging to Jesus, 
and then after a week, or two of patient waiting 
and believing, fifty limes a day I realized that the 
blood of Jesus Christ did cleanse me from all sin. 
I realize daily now that it cleanseth me from all 
sin.'' Six months have elapsed, and he is still 
maintaining his facts, and walking in the light. 

This brother's case is but an illustrative ei^^ample 
of many scores of the same kirid, which hfltve come 
under toy own observation. 



CHAPTER Y. 

PEJaFEOTION OF FAITH — CONXIHTIED. 

That act of believing, which instrumentally brings 
us into our true relation, of holiness unto the 
Lord, may appropriately be regarded as perfect 
faith, in the good sense of exactly serving the pur- 
pose for which it was designed; but it is not 
merely an isolated exercise of faith bringing us 
into harmony with God, but a mpmentaiy, con- 
tinuous exercise, keeping us in harmony with God. 
The very conditions of our beings and our associa- 
tions, require a continuous cleansing of the heart. 
The legitimate exercise of our essential appetites, 
passions, and powers of mind and body, and their 
contact with the impurities of this world, would, 
no doubt, lead to moral contaminatipn, but for this 
momeutary cleansing. The blood, for illostratiou, 
in its circulation through the system becomes 
charged with carbonic acid gas, and other impuri- 



88 OXYGENIZING THE BLOOD — AN ILLUSTRATION. 

ties, and requires a momentary cleansing. If, 
having returned through the veins to the heart, it 
is allowed to go out through the arteries in this 
impure state, it will poison the whole system, and 
sap the foundations of life. Where shall we obtain 
a purifying element to meet this demand ? What- 
ever is really necessary for mind, body, or heart, 
God hath supplied in great abundance, and the 
application, under suitable conditions, is simple 
and easy. This demand of the blood has its JJupply 
in the oxygen of the atmospherte. llie supply is 
inexhaustible. God hath enveloped the world 
with it to a depth of nearly fifty miles; and the ap- 
plication is easy. For every jet of blood thrown 
through the ventricle of the heart into the Iiings 
we inhale a portion of air. TTie blood is thus 
oxygenized, and purged of its impurities and re- 
turned' to the heart, whence it is throwii out 
through the arteries, conveying vitality and strength 
to every part of the system. The poison is ihus 
continually purged out, and throwii ofr yitli every 
respiration. "* '. ' ^ . 

The same God, who provides so amply for tihis 
uJemarid of the bod)^ provides with a prpfusiqti of 
supply, worthy of iiiiiiself, iii the purifying attno^- 
phere of the aU-cle^sing blood of Jesus} the 



^' THE PCBrFTDTG BREEZES/ 89 

condition of its application, believing, correspond- 
ing with the continuous act of breathing. Not a 
wearisome, laborious exercise, but simple and easy ; 
and becomes increasingly so by habit^ if the condi- 
tions are suitable. But notwithstanding the abun- 
dant supply of air, many persons die for want of 
it, not because of any deficiency of supply, but 
because their position in close rooms, or low mias- 
matic regions, deprives them of access to it; or 
their condition of health, as in asthmatic diseases, 
for example, renders the application very difficult. 
So, spiritually, if a soul abides in close rooms of 
selfishness, cr in the low, sickly regions of unlic- 
lie^, or becomes asthmatic through sinful com- 
promises, the application of the purifying blood is 
rendered difficult, or impossible, in proportion U) 
its want of suitable adjustment to the laws of the 
kingdom of Jesus. On the mount of holiness* the 
purifying breezes blow continually. There the 
clear light shines high above the dense fogs that 
spread over the vales beneath. Tliore we *' walk 
in the light, as God is in the light, and have fellow- 
ship one with another, and the blood of Jesus 
Christ, his Son, cleanseth us from all sin." On 
the orbit of the souFs right spiritual relation to 
God the ^' Sun of righteousness" never sets. It is 



9P "DEVIATIONS FBOM ITS OBBITS." 

its eccentric deviations from its orbit that brings it 
into spiritual darkness, and into collision with other 
bodies^ often, too, with such terrible concussions as 
to produce scars and fissures which it will carry to 
the judgment. It is a great mercy that, though 
it may involve penalties of a physical or constitu- 
tional character, which, though often incurable in 
this life, will not preclude the restoration of the 
soul to its spiritual orbit^ or its moral harmony with 
God. It. is impossible to violate law without lay- 
ing ourselves liable to its penalties, and although 
physical laws are inferior, and often subordinated 
to moral law, still it is evidently not the design of 
the Saviour to change the general administration 
of his physical and providential government to 
accommodate the irregularities of his saved people 
in their relation to those laws in this life. Though 
their spiritual relation may be in perfect harmony 
with God*s gospel arrangements, if they, through 
mistake, violate any ptysical law pertaining to their 
own bodies, or laws of society, such as financial, 
social, or civil laws, they must as certainly become 
obnoxious to penalty as the vilest rebel against 
God. Moreover, Christian perfection does not 
necessarily secure any temporal advantage under 
the natural government of God, but may often^ for 



DISAPPOINTED HOPES OF MANKIND. 91 

purposes of discipline, involve peculiar disabilities 
in tte form of persecutions, and providential re- 
verses in all their variety. 

A Christian's faith can hardly be said to be per- 
fected Tlniess he can iutelligently reconcile these 
apparently adverse facts in his experience with 
God's gracious purpose and providential adminis- 
tration over him. It was a prominent feature in 
St. Paul's instructions to his infant churches 
thoroughly to explain this subject. It was the 
more necessary because of the various erroneous 
expectations entertained as to the character and 
ends of Messiah's mission. 

The Jews expected extraordinary political ad- 
vantages, and all who waited for his coming seemed 
to expect deliverance from the temporal woes 
under which the whole creation had been groaning 
from the first introduction of sin into the world. 
Hence *' the earnest expectation of the creature*'— 
physical humanity — " waited for the manffestation 
of the sons of God,'' to see in them i^pedmenn tA 
the delivering power of him who hail avowedly 
come '• to restore all things/' But they Sftw Jfi th<5 
example of St. Paul, Silas, LuJce, Tmoi\\^m, Awl 
all the rest, men rf *^ like passions with th<rwi<^lym/' 
not only subject to the ordinary i\UtM\i\m ftf mub^ 



92 DISCIPLINARY TRIBULATIONS. 

land, but peculiarly exposed, ''.to reproaches, nec^- 
sities, persecutions, and distresses, for ptnstls s^ake." 
The thing was extrepiely ridieiilous to unbelievers, 
and taken as conclusive ^^evidence. that Jesus of 
Nazareth was not the Messiah, op that he had 
failed in his mission, or. that those suffering f(4- 
lowers of his were great hypocrites ; and hence 
left to suffer. . Although the yo.ung belieyers would 
reject such conclusions fyom tho^e prai^ises, slill 
these disappointing distressing facts in t^eir ex- 
perience were shocking to their faith. 

Most likely St. Paul anticipated that the saving, 
tried, fruitfjal faith of the believers in Thessalonica, 

.might be defective in its applicaitiop to this very 

. thijQg, whQU he says, in his first letter tq them, in 
his yearning sympathy on their, behalf,- " Where- 
fore when we could no longer forbear, we thought 
it good to be left • at Athens . alope ; and sent 
Timotheus, our brotherj and minister of Qod, and 

. pu| fellow-labourer: ip the Gospel pf .CJiirist, to 
establish you^ and to. comfort, you concer^g your 
faith; that no man should be move^ by those 
afflictions ; for yourselyesi knpiw that ye were ap- 

, pointed, thereunto. Forj-yerily, w^u ^^y^^-j^ve 
wit^ you we told, you before thf^t we,-^.u|^ §u5fer 
tribulation, even as it came to pass, and ye know. 



" tiitit£ct THAT Whic? is LACJmja.** 9^ 

JFqy.th^ caiise^ wjien I could ^o Ipngei* forbcAr I^ 
sent jl^Q know your faith, Jest by ficoner meai^^ the 
tempti^r have , t^pjjpl:e.d. ypuj, and -our^labo^beiu. 
vaiq,":^ "JVi^e^ Timqtjiy • refurn^di bripging .Him. 
'' * gQCid- tidings ' : of tfieir . faith and - charity," • he 
W3S comforted, and fiUed. with joy :on their behalfy 
but still felt such desire for the perfecting of their, 
faith that he goes onto, say^ " For ; what thanks 
can we render to- God again fpr you, for all the 
joy wherewith we joy for your sakes. before our. 
God ; night and day praying, exceedingly that we 
might see your face, and. inight perfect that which 
is lacking in your faith." If he succeeded in per- 
fecting '■ thart which was lacking in their faith/, 
then in the Gospel sense they had a perfect faith, 
— ans\yering effectively, all the practical purposes 
of faith. 

We hav^ had long standing opportunities of 
learning the spiritual nature of Christ's mission 
and kingdom, and that, though believers forfeit 
no rights in becoming disciples of Christ, yet 
they can claim no. peculiar temporal privileges 
because of their glorious relation to Jesus; but 
from the very antagonism of their spiritual lif« Ut 
the carnal world, and for purjioscs of i\\m\AmSf 
they must suSbr tribulation ; still tbo faitb of * 



94 THE liABY WHO WANTED SATAlT BAMSHED. 

large proportion of believers in relation to tbis 
rety matter is, I fear, very defective; Hiey dotft 
exactly understand why it is diat, thbagh the called 
of God "according to his purpose,** thfey should 
suffer these things, aud cannot fully appir^iite the 
fact that "all things Work together for good to 
them that love God." 

This lack in their faith manifests itself in a 
variety of ways, one or two of which I will men- 
tion for illustration. I once heard a pious lady 
complaining of the temptations of Satan. She 
thought if the wicked one was chained, or banished 
from the world altogether, going to heaven would 
be easy work ; and how to reconcile his diabolical 
presence and agency with the wisdom and effec- 
tiveness of God's special providence, wis a diffi- 
culty she could not solve. 

I have often heard poor doubting souls sity; too^ 
in regard to the opposition of bad men and womeui 
"01 could bear anything from God. " I would 
be willing to die for Jesus ; but God has nothing 
to do with the mean conduct of my neighbours, 
and 1 can't stand it." 

I heard a woman in Melbourne, who maintained 
a respectable social position, and a profession of 
religion for years, complaining of the bad treats 



"T0F0RGIVE6UCH A WMl^tt—^lMM $5 

inent she Had received from a certain person, of 
whom she expected better things ; and her feelings 
of indignation became so intensified, that she said, 
•' I believe that portion of our ^Lord's prayer^ * For- 
give us our trespasses, as we also forgive them that 
trespass against us,^ ought to be amended, for it is 
utterly impossible for anybody to bear meekly what 
I have to bear ; and to forgive such a wretch is 
out of the question/* I doubt if she had any saving 
faith at all. 

Biit many who have saving faith, nevertheless 
have great difficulty in reconciling these things. 
The principal grounds of their embarrassment are 
indicated by such questions as these : " Cannot God 
prevent these temptations of Satan, and these per- 
secutions from men ? If so, why permit them ? 
If he cannot prevent them, is not his power .ind 
providential government defective ? and hence the 
grounds of our faith defective ? '* We cannot com- 
mand time now to go very fully into an elucidation 
of this subject, but I will try arid explain it suffi- 
ciently for thd practical end of contributing to 
supply in this relation what is ^' lacking in your, 
faith.'' 

In the empire of our tnoral nature the will has. 
its appropriate orbit, within which all its enact- 



96 - .*' THE OSBIT Q^ THJi WlLI^** - 

ments, constituting our moral character, are .passed. 
This/ dfbit .of the will is, by ap, immutable law of 
the Creator, impregnable against coprcive invasion, 
rt cannot be forcibly entered by men or devils : and 
God himgelf fcannot force an entrance without vio- 
lating his own law§ in our n^oral constitution, a 
thing the immutable . God will not do. Men or 
devils naay appeal to the. will persuasively, through 
the understanding, con^ci^nce, or emotional sensi- 
bilities, but the will is free to choose or refuse. 
God's, mighty Spirit will bring .to bear on our in- 
tellige.nce and heart all' 'manner, of .persuasive mo^ 
tives, drawn from heayen, earth, and h^U, appealing 
to our will,^and accompany them by gracious light, 
and quickening life, biit will, not eoercivejy invade 
the sacred precincts of this orbit. To say that God 
cannot coerce the hy man .will, in its moral enact- 
ments and adjustments, ig no more than, to say that 
"it is impossible fof. God to lie,". or contradict him- 
self, or violate his own constitutional laws in man's 
nature. But everything outside of the orbit of the 
will of each and all the moral subjects of God's 
government, falls under the immediate administra- 
tion of his absolute special providence; all the 
words as well as the overt acts of all men. ".There 
are many devices in a pfian's heart: nevertheless,. 



the counsel of the Lord, that shdl stand." These 
devices of a man's heaH make up every shade and 
proportion of his moral character, which will con- 
stitute the subject mattler for adjudication in the 
judgment^ and its eternal issues. But as soon as 
these devices take form in word or deed, arid pass 
the lines of this orbit, they become the common 
property of the special providence of Godj who vnW 
allow theni to develop, and pass on to the contem- 
plated end of the responsible deviser, or divert 
them to other ends, or restrain them in part or in 
whole, as may best subserve the purposes of his 
moral government. "The counsel of the Lord 
will stand," and that, too, without the slightest in- 
terference with mans moral freedom, in adjusting 
himself to God's immutable laws and provisions. 
If a man deliberately wills to murder me, the very 
moment his will enacts the murderous intent, God 
writes him down in his books a murderer ; but to 
execute his murderous purpose, he has to pas4 
through the domain of God's special Providence ; 
and he cannet hurt a hair jof my head, unless God 
give hiiii tether, remove his providential hedge 
from about me, and deliver me over to the bloody 
man. That, Gdd will never do, unless he sees 
that I can thus bettr^r subserve the interests of 

H 



98 SPECIAL PBOVIDENCE. 

his caus6 in the world, and enhance my own 
happiness by wearing a maityr's crown, or, in 
other words, till he sees that the cause for my 
removal from life exists in my moral relations to 
him, for happiness or misery, according to my 
works ; and hence for some purpose o( his wisdom 
he sees it proper to allow this murderous *occasi(Hi 
i^ death to take effect. If God thus permit him 
to take away my life, he is none the more a mur- 
derer in God*s account^ than when he first devised 
it in his heart. If God restrain him, he is none 
the less a murderer. "A man's heart deviseth his 
way, but the Lord directeth his steps." . These 
heart devices adjust or disjoint his right relations 
to God, and involve their legitimate consequences 
for weal or for woe, " but the Lord diiecteth his 
steps "—adjusts the man and his devices to the 
ends of his moi:al governmeAt. " The Lord 
bringeth the counsel of the heathen to naught; 
he maketh the devices of the people- of none 
effect. The counsel of the Lord standeth for 
ever, the thoughts of his heart to all generations." 
When Joseph was sold by his brethren, they 
meant it for evil, but God meant it for good, and 
so overruled it, and no thanks to the wicked 
speculators in human blood. No contingent 



OtD JBtfiBO m?DERSTOOI) It, 99 

emergency can arise to preclude or defeat the 
immutable principles and counsels of the divine 
administration. Hence, in the congratulatory 
speech of Jethro to his victorious son-in-law, he 
said, " Blessed be the Lord, who hath delivered 
you out of the hands of the Egyptians, and out of 
the hands of Pharoah; who hath delivered the 
people from under the hand of the Egyptians* 
Now I know that the Lord is greater than all 
gods : for in the thing wherein they dealt proudly 
he was above them*" 

Hence, also, the song of the Psalmist — " In 
Juda is God known : his name is great in Israel. 
In Salem also is his tabernacle, and his dwelling- 
place in Zion. There brake he the arrows of the 
bow, the shield and the sword, and the battle. 
Thou art more glorious and excellent than the 
mountains of prey. The stout-hearted are spoiled ; 
they have slept their sleep : and none of the men 
of might have found their hands. At thy rebuke, 
O God of Jacob, both the chariot and horse are 
cast into a dead sleep. Thou, even thou, art to 
be feared, and who may stand in thy sight when 
thou art angry ? Thou didst cause judgment to 
be heard from heaven ; the earth feai'ed and was 
still, when God arose to judgment, to save all the 



loo PROVlfiENTlAt i)i#FlCtJLTIES JSXPLAlii^O. 

meek of the earth. Surely the wrath of man 
shall praise thee; the remainder of wrath shalt 
thoa restrain." 

God's special providence, we may perceive, 
therefore, lays under contribution every force in 
the universe outside the orbit of the will of all his 
moral subjects, permitting or restraining them as 
may best subserve the ends of his government, 
without the least coercive influence on their moral 
freedom. 

But why not restrain the manifestation of sin 
altogether ? 

That would make a false showing of human 
nature, and tend to promote a carnal sleep^ and 
self-righteous deception, which would to a great 
extent preclude our appreciation of God's remedy 
in Christ, and the possibility of our justifying the 
administration of his righteous government 

But why should the righteous God employ evil 
agents in the execution of his purposes? 

If these evil agents did not exist, a different 
application of his immutable principles of righte- 
ousness would be made, according to the righteous- 
ness of his subjects, and good agents only would 
perhaps be used ; but as these evil agents do exist» 
and as we suffer the evils of their wickedness, it is 



THE OLD W0MAN*6 FAITH. 101 

a mercy to the world that the righteous God can 
so use them, without any encroachment on their 
moral freedom, as to make good come out of their 
evil devices. 

God, therefore, never invades the orbit of the 
human will, or the orbit of the will of any rational 
moral subject, but everything outside of that orbit 
falls under the administration of his alwolute 
special provideuce. Thus while he has not the 
least complicity with the iniquity of bad men or 
devils, or the errors of good men, he has, without 
the slightest interference with the moral agency 
of his subjects, perfect control of every force in 
the universe outside the orbit of the will of his 
responsible creatures. Hence, when any agency, 
good or bad, reaches me, it is an expression of 
God's will concerning me. Something for me to 
learn, enjoy, do, or suffer. 

An aged widow, who was dependent on 
charity for her bread, could specially appropriate 
that portion of the Lord's j^rayer to herself, 
*'Give us this day our daily bread.*' One day 
a company of boys, in passing her cabin, heard 
her pi^aying for her daily supply, and thought they 
would have a little fun at the expense of the good . 
old woman's faith. So the^ ran off to the 1mk^t^^| 



102 THE BOYS DIDN T UNDEESTAND IT. 

and bought a few loaves, and threw them into her 
cabin. The old saint saw the bread tumbling 
about her, and broke out in an exclamation of 
praise to God. 

The boys came in and said, ** Well, old woman, 
what ai-e you praising the Lord for ? " 

" Oh ! I am praising him for the bread he sent 
me, in answer to my prayer ! " 

" What a poor superstitious old woman you are. 
The Lord did not send you the bi-ead. We 
bought it of the baker, and threw it in ourselves. 
The Lord had nothing to do with it." 

''Ah, my dear boys, you don't understand it. 
The Lord sent me the bread in answer to my 
prayer, no matter if the devil brought it." Just so 
of every good gift we receive.. So also with all the 
temptations of Satan, and all the various opposing 
forces of men. Not one of them can touch me, 
or you, or any believer, without passing: through 
the domain of God's absolute special 'providence ; 
and the fact that he allows them a pa^s^ge to me, 
is an expression of his will concerning tpe. Some* 
thing for the development of my mind, to increase 
my knowledge of men or devils ; to try imd thus 
improve the eflfectiveness of my faith ; to exercise, 
and thus improve essentiarl Christian grdces, meek- 



MEN AND DEVILS WORKING FOR GOD. ' 103 

ness, patience, humility, forbearance, brotherly 
kindness, sympathy with those of like trials, and 
hope. All these '* things work together for good 
to them that love God." We must be sure to 
establish and maintain our right moral relation to 
God, and carefully guarding that gap, we have 
nothing to fear. *' Commit thy way unto the 
Lord ; trust also in him ; and he shall bring it to 
pass " — ^bring that to pass which is best for us. 
However profound the mystery, oi deep the dark- 
ness involved in the disciplinary ordeal, " He shall 
bring forth thy righteousness as the light, and thy 
judgment as the noon- day.'' It is quite within 
the power of my will to defeat God's gracious 
purposes concerning me, but ne other force in 
heaven, earth, or hell can. The denial of this 
fact is an admiiSSion that men or devils miay thwart 
God*s purpose concerning me, and hence that I 
have no reliable basis of faith in God's providence. 
But the fact is clearly revealed, in connection with 
this very subject, that ^^ nothing can separate us 
from the love o( (jod,** nor hence frustrate his 
designs in regard to such. Hence St. Paul's 
triumphant conclusions from an elaborate argu- 
ment on the subject : ^* Who shall separate us 
from the loVe of Christ? Shall tribulation, ot dis^ 



104 ALL THINGS WORKING TOGETHEB FOB GOOD. 

^ress, or persecution, or famine, or nakedness, or 
peril or sword ? " — dear^ says the doubting soul, 
can it be God's will that his children are subject 
to all these things, embracing the worst agencies 
and designs that can be imagined r Ye^, replies 
St. Paul, "As it is written. For thy sake we are 
killed aJl the day long; we are accounted as sheep 
for the slaughter. Nay, in all these things we 
are more than conquerors through him that loved 
us. For I am persuaded that neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come,, nor hieight, nor 
depth, nor any other creature." This enunaera- 
tion embraces every imaginable thing that can 
possibly oppose us, in all time pr&sept and to come, 
in all gp^ce from the utmost height to the deepest 
*' depth;" iq all states of "life or death." of all 
varieties, angelic or human, singly or organized; 
and if by possibility, in this world oj* ^py pther 
world, we may encounter* any hideous inondescript 
ca^l it tihat "any other creature" whieh addled to 
all the .deadly, train before enpn^r^ted, fiiftglyor 
comWined,- shall not "be. able to separate u§ from 
thp love of <jrod which is iji Christ Je§as^. pur 
Ij9rcl," We l^avB uothirig to do, but tOr attiegd to 
our^ own business, maiptain by faith our'.r^htr 
relation to God, as his loyal, loving subjects 



MURMUBINGS AGAINST GOP. 106 

and otildren, and we are bound to come out all 
right. 

*^Keep thy heart with all dih'gence,*' — my 
dear christian reader — " for out of it are the issues 
of life.'* "Be thou faithful unto death and thou 
shalt obtain a crown of life," in spite of all the op^ 
posing powers of men or devils. 

Let us then have done with heart complain- 
ings about God's providential arrangements, which 
are for purposes of discipline and development in 
the things essential to our happiness and use- 
fulness in this world, and our preparation for the 
crown of glory in waiting. For it should be remem- 
bered that those complaints about the existence 
and deceivable workings of Satan in the world, 
and our suffering from bad men and women, are, 
in fact, mupmurings against God for permitting 
these forces to oppose us; for without a doubt 
God could eject' all the legions of devils from this 
globe at a word, and not one of them can even 
enter a swine without his permission. ' 

He could just as easily; without the least inter- 
ference with man's moral' agency in its appropriate 
sphere— the orbit of the "will in the interior em-' 
pire of our moral nature— restrain and j^reverit 
the overt execution of the evir devices of every 
heart in the world. If such measures would 



106 *' WHY DOTH GOD EMPLOY EVIL AGENTS ? " 

bring more souls to Jesus, aud to heayen, I have 
not a doubt that God would just do that thing; 
but he sees that his clearly revealed plan is the 
best, and, with all due deferenoe to the opinions 
of his doubting, croaking subjects, pursues the 
even tenure pf his way: > » r 

What, then! are we to. entei* date ^sympathy 
with' the nature or designs of thebe etU agencies, 
diabolic and human^ that Grod is 1;hu$ pleased to 
lay under contribution in his disciplinary arrange- 
ments for the ti-ial of our faith ? 

Naj, we must abhor that which is evil, as God 
himself does. 

Why doth God employ evil agents in cariying 
out the purposes of his providential governmtot? 

Because hi$ providential government is adjusted 
to the conditions of a World full of such agents. 
The evil devices of their hearts are independent of 
his willj and directly opposed to it; arid th^ thus 
ilefeat his purpose of mercy in xiegard to them. 
To restrain and prevent, entirely, the outward 
manifestation of their heart iniquity woiild make a 
false showing of human nature, and hence blind 
the world to the facets of itfe own deep dejw^avity, 
and heocei to tl^ necessity of an atonemieiit, and 
God>^provi6ion of mercy in Christ, and preclude 



SURFACE SINS BUT THE INDEX. 107 

the possibility of our being able to appreciate or 
justify God's administration of justice, Yet these 
bad passions of mankind are thus permitted to 
manifest themselves in but a small degree com- 
pared with their real heart corruptions. 

The rumseller, for example, who forecloses a 
mortgage on the farm of his victimized neighbour 
in payment for the bar bills that ruined him, and 
east the mildew of hell on his poor family, would 
thus grasp the title to a hundred farms if he could. 

The filthy debauchee who seduced the young 
lady— who, in a fit of despair to cover her shamej 
dashed herself into eternity over the Newcastle 
Cliffs, N. S. Wales, a hundred feet in height, 
would thus seduce fifty unsuspecting young ladies 
if he had the oportunity. The same is true, to a 
greater or less 'extent, of all classes of sinners ; so 
that what God doth " restrain," exceeds, perhaps, 
a thousand fold what he peimits and '^ makes to 
praise him," by such a manifestation of the real 
facts, as they exist in the hearts of sinners, as will 
clearly reveal to mankind their deep depravity; 
and hen(^e their utter unfitness for heaven without 
" the washing of regeneration, aud renewing of the 
Holy Ghost." 

Moreover, since mankind generally, and be- 



108 god's kind providence oveb bkbels, 

lievers in Christ particularly, because of the carnal 
enmity of sinuers against their master, must suffer 
from their necessary relation to these evil agencies, 
it is a great mercy, and a commendation of the 
wise administration of God's government, that we 
have compensative advantages in the gracious 
disciplinary benefits, God is pleased to -vs^ork out of 
all these for good to them that love him. I believe 
also that God doth the best thing possible for all 
classes of rebels against him until they destroy 
themselves, and perish by their persistent resis- 
tance of the Holy Ghost. These remarks refer 
specially to the evil agencies of bad human beings, 
which God restrains or permits as may best serve 
the ends of his moral government oVer the world. 
The probable reasons for allowing Satan to come 
into this world and remain, I hate explained in 
Reconciliation^ or How to be Savedj Chapter III. 
The smallest degree of faith necesary to prepare 
us for heaven will give us the victory over all the 
devils that the Lord will allow to tempt us. He 
works only in the children of disobedience, and it is 
because they are children of disobedience that they 
are delivered over to the tyranny of Satan, but for 
which, they would sink down in carnal sleep and 
self-deceptive security, and it would probably^ be 



OtJB AbJUSTMSKi) TO EViL AfiENlS. 109 

inuch more difficult to bring tbem to Christ thkn it 
is now in the present relation of things. 

Well then, if the access of bad men or detils 
to us is an expression of God*s M^ill in regattl to us, 
are we tamely to submit and allow them to have 
their own way in outraging our rights, and the 
laws of God ? Their wicked natui*e and devices 
are in direct opposition to God's will. It is the 
permitted access of these evil forces to us, that 
manifests God's will as to the disciplinary end of 
the struggle that must ensue. We must accept 
the conflict as under the appointment of God^s 
wise providence, and adjust ourselves to it with 
the wisdom and faith becoming rational subjects of 
God's government, and soldiers of Christ. Turn a 
deaf ear to it, flee from it, cry for, and confidently 
expect deliverance, face it, defy it, defend the right, 
just according to the nature of the case. With 
commanding faith in God's providence we should 
" in patience possess our souls," and standing in 
the right, maintain first the glory of God, in the 
best ends of his spiritual kingdom, and then, sub* 
ordinately, our own God given riglits. 

Again these ''all things'* which God, in hi$ 
wisdom and love, hath working for us, to our real 
advantage^ embrace, not only all the agents in this 



1 1 - " OUR LIABILITY TO MISTAKES;'' • 

world, essentially eyil in themselYes, with their evil 
purposes, but the errors, and inadvertencies of 
good men and women, and our own errors as well. 
As before remarked, our moral harmony with 
God does not preclude our liability to mistakes of 
judgment, nor hence mistakes in theory and prac- 
tice. These mistakes must violate physical laws in 
some of their^'arieties, and such violation will lay 
us liable to their legitimate penalties. If we pre- 
sumptuously throw oui-selves down from "the 
pinnacle of the temple," it is a sin which throws 
the sinning soul out of its spiritual orbit — its right 
moral relation to God— and he must expect to 
lose both soul and body. If he fall over by 
mistake, his sad mistake does, not disturb his 
moral relation, but this blessed moral relation does 
not exempt him from the legitimate penalty of his 
foil, by which his neck is broken. To be sure, the 
moral laws of God's government, as before ex- 
plained, are of a higher order than his physical 
laws, and hence, in any case in which they may 
come into conflict with each other, the moral laws 
predominate, and the natural, in so far, are sus- 
pended. Thus among the signs and wonders 
divinely attesting the mission and t}ie inessage 
of the men whom God employed to communicate 



MOEAL CAUSE OF DEATH. Ill 

Im Gos})el» the Saviour said, " They shall ippeak 
with new tongues ; they shall take up deadly ser« 
pents ; and if they drink any deadly thing, it shall 
not hurt them." Every miracle involved a sus- 
pension of natural law, or manifested a fovret 
superior to it. And so now, though miracles, 
proper, having a definite end, which was met in 
perfecting the revelation of the Gospel, are not, 
therefore, perpetuated, still all physical laws are 
subordinate to the law& of Christ's spiritual king- 
dom, under the administration of God the Holy 
Spirit. The real cause of natural death, for ex- 
ample, is, I believe, in any and all cases in our moral 
relations to God, and not simply in the occasions, 
or ostensible causes of death. Every soul in the 
world is under the immediate care of God the Holy 
Ghost. The great object of his mission is to lead 
them to Christ, and save them; if they will consent, 
and walk after him. He does not, I believe, set 
his contraband seal on any soul, mai'king it as ^^ a 
vessel of wrath fitted for destruction," till by its 
own acts it has destroyed its spiritual receptivity, 
and is hence incapable of being saved. Till the 
soul, under the administration of the Holy Spirit, 
is thus fitted either for heaven or hell, he guards 
that soul against the shafts of death. Hence iu 



tbe violation of laws that would legititil^itely 
inyolve death, he permits or suspends - the death 
dealing penalty, according to the demands of the 
moral relationships of that souL Hence the 
" miraculous scapes " from death which occur so 
frequently. Some persons ascribe them to in- 
exorable fatality; some to mere accident ; and 
some to an extraordinary providence. ^ 

A friend of mine who carries a large bullet in 
his body, said to me, '* According to the laws of phy- 
siology and anatomy, I have no right to be alive." 
I believe that according to ordinary physical laws, 
multitudes about us '* have no right to be alive." 
They survive, not by any charm of fatality, nor 
chance, nor even an extraordinary providence, but by 
the ordinary providence of God, in relation to his 
spiritual kingdom. I believe, however, that in 
regard to persons who erroneously, or otherwise, 
break physical Jaws, if thoy cannot be cured of 
that, it will cause the Spirit to force up his awaken* 
ing work, which will rapidly bring the moral issues 
in their case to a crisis, and natural penalties will 
be allowed to take their couree. When the real 
cause for death transpires in our moral relations, 
then any one of the ten thousand occasions ,of 
death will suffice to " loose the silver cord,** and 
dose our probationary career. 



MISTAKES WOEKI^JG ITOU GOOD. 1 IS 

Well, it is a comfort to know that all these 
mistakes, with their dreadful penalties, are among 
v^he " all things that shall work together for good 
to them that love God." It is not better for us, 
remember, to fall into mistakes and blunders, and 
expose ourselves to their penalties ; we must, if 
possible, avoid them. But if we should fall into 
them, God will incorporate them into his dis- 
ciplinary arrangement for our good, and turn them 
to the best account under the circumstances. One 
end will be to correct the blindness or weakness 
which occasioned the mistake. Another will be 
to use the penal consequences of them for general 
purposes of mental and moral development. 

While therefore we should earnestly seek the 
best light for the correction and avoidance of 
mistakes, we should not sit down in discourage- 
ment and allow unbelief to use those penalties 
against our faith. When the cause is past, and wo 
have learned from it the best lessons we can, while 
the effect is pressing us sorely, remember it is now 
one of God's disciplinary instruments, holding tho 
place of some other kinds of trial, which we would 
have in the absence of this ; and hence we should 
bear those penal disciplinary trials with as much 
thankful patience as any others. There are un- 
fathomable mysteries in the doctrine of Divine 



1 1 4 WELL INSTRUCTED FAITH. 

providence, but all the practical facts necessary to 
an intelligent, living, conquering faith, are clearly 
revealed in the Bible, and in God's manifest 
system of providence daily administered. I but 
incidentally glance at the subject here, for the 
practical purpose of showing the relation of a per- 
fect faith in God to it. Many persons, to be sure, 
may have a perfect faith exactly answering the 
ends of faith, in their salvation, whose knowledge 
on this subject may be very defective, but still it is 
a matter of great importance that we " increase in 
the knowledge " as well as '* in the love of God." 
Indeed, the discharge of our daily duties, and the 
daily application of God's promises, are so in- 
timately associated with the daily providence of 
God over us, that a knowledge of such practical 
facts and principles manifested in the administra- 
tion of God's moral government, as we have had 
under consideration, greatly assists our faith, and 
tends to the stability of Christian character. Faith, 
however, and not knowledge nor any other exercise 
or attainment, is the simple, grand condition of our 
salvation from first to last, but it must be exercised 
in its true relation to obedience, and manifest itself 
appropriately in all the fruits of holiness. 



CHAPTER YI. 

PERFECT LOVE. 

The fulfilment of those two conditions — ^perfect 
submission to God's will, and perfect faith- 
brings us, my dear friend, into that sweet 
union with God thus illustrated by St. John : 
— "God is love; and he that dwelleth in love, 
dwelleth in God, and God in him. Herein is our 
love made perfect, that we may have boldness in 
the day of judgment." Love is not the result of a 
direct volition. We do not love any object by 
simply resolving to love it. We love no object 
bnly as it, upon some kind of an acquaintance, 
commends itself to our affections, on the ground of 
its own peculiar loveliness, or what it is to us, or 
both. So this union with Gx)d, illustrated by the 
terms, ** dwelling in him, and he in us," secures to 
us such an acquaintance with him, revealing so 
much loveliness, both in himself, and in what he is 



116 CONDITIONS ESSENTIAL TO LOVE. 

to US, that we cannot but love him. " Herein is 
our love made perfect." Love is a spontaneity 
under certain favourable conditions. Supreme love 
to God spontaneously arises from this perfect union 
with him. 

Many persons spend much of their time in trying 
directly to love God with all their hearts by some 
kind of a sentimental process, and sing, 

" 'Tis worse than death my God to love| 
And not my God alone." t 

But they cannot work up the genuine thing, which 
will enable us "to stand," and, "give us boldness 
in the day of judgment." There is but one way 
to get that, which is by that perfect *^ faith which 
works by love, and purifies the heart," and brings 
us into fellowship with the Holy Sanctifier, " dwell- 
ing in God, and he in us." Two cannot thus 
dwell together except they be agreed. God must 
submit to our will, or we to his ; and as our will is 
so likely to be wrong, and very capricious at best» 
till it is brought fully to blend with the will of 
God ; and as his will is perfectly right, always right, 
and perfectly consistent with our best interests, 
in time and in eternity, it becomes our imperative 
duty to submit perfectly and poijtfnuously to Gods 



&£AS01^ABL£K£SS OP FfiH^CY tOVE. 1 17 

will, and submitting, accept in perfect confidence 
his adequate provision in Christ for our salvation. 

The reasonableness of such principles and facts 
must commend itself to any sensible sinner, to say 
nothing of spiritual enlightenment. 

To say that in such a relation, *^ our will is lost 
in the will of God," is an exaggeration of the fact. 
God does not ignore nor suspend by this work of 
heart purity and perfect love, any faculty of our 
minds, or function of our moral constitution ; but 
there is a perfect acquiescence and cheerful blend- 
ing of our will with the will of God, which becomes 
the rule of our hearts; and conformity to his 
will becomes our supreme pleasure. 

Many persons, however, contend that such an 
attainment is impossible in this life. If so, then 
St. John, and the rest of the apostolic writers, nay, 
the Holy Spirit, who spake through them, must 
have laboured under a great mistake in regard to 
this important subject. Such persons would not 
like to accept such a conclusion, yet it is tbo 
legitimate conclusion from their premises. 

The fact is, instead of being unreasonubb or 
impracticable, it is simple, reasonable, arid ImfiUil' 
fully appropriate. God required tbit mmh u( ih$ 
old Hebrews four thousand yefit% ago, and <^rtiJol/ 



118 MATRlMOillAL ILLUSTRATION. . 

could not ask less of us, under the full manifesta- 
tion of the Gospel. Why, every man expects that 
of his wife, and the wife of the husband, in the 
subordinate sense appropriate to their matrimonial 
relationship. 

If, my brother, your wife should say to you, 
"My deal' husband, I love you, you know I do; 
but there is a man across the street whom I love 
as much as I love you ; I don't know but a little 
more" — that would be death to you. You can 
bear very well with defects in her memory, or with 
bodily defects. However great your regret that 
such defects exist, they don't touch the sacred bond 
which makes you " twain one flesh." But a defect 
in fidelity, confidence, and love, is an outrage upon 
your marriage union. 

This very figure is employed repeatedly by the 
Holy Spirit, both in the Old and New Testament 
Scriptures, to illustrate this very subject. The 
relevant points in the figure to which we must 
confine ourselves in its use, are the perfect con- 
fidence, fidelity, and love essential to such a 
union. 

The Prophet Ezekiel fully elaborates this figure, 
and brings out clearly the degradation from which 
God hath exalted us to this glorious union with 



WHAT EZEKIEL SAYS ABOUT IT. 1 19 

himself. The figure was then applied to the Jewish 
church; the body of true believers is denominated 
the Bride of the lamb^ and Christ is the bride*' 
groom. The relation of the church collectively 
to Christ is but the aggregation of her individual 
relationships; hence the figure applies appropriately 
to each individual, comprising aggregately the body 
of believers. 

God said to Ezekiel, " Son of man, cause Jeru- 
salem to know her abomination, and say, ' Thus 
saith the Lord God unto Jerusalem ! thy birth and 
thy nativity is of the land of Canaan ; tby father 
was an Amorite, and thy mother was a Hittite; 
and as for thy nativity, in the day thou wast bom 
thy navel was not cut, neither wast thou washed 
in water to supple thee ; thou wast not salted at 
all, nor swaddled at all. None eye pitied theo U) 
do any of these things unto thee, to have com* 
passion upon thee; but thou wast ca^t out inU^ 
the open field, to the loathing of tby jwrsou, ia tli^ 
day that thou wast born. And when I pai>^d by 
thee, and saw thee polluted in thiiv^ ovfn bloody J 
said unto thee, when thou wa^t in thy Wood, live!'^' 
Then he goes on to describe how he brought hej? 
up, adorned her, made her bis bride, fii\A set her 
up a queen among the mii^m* ^h^ald ^]^ mt 



120 BIT O^ tERSOi^AL Ell^^BlEKCfi. 

have been true to him? Should she not hatd 
maintained perfect fidelity to him, perfect confidence 
in him, aixd perfect love for him ? 

That is a good illustration of the deep degradation 
and utter destitution from which God has exalted 
every sinner who has now the honour to dwell with 
God in the bonds of a spiritual union, more sacred, 
more endearing, and more enduring, than the 
matrimonial relation can possibly be. 

You well remember, my friend, when God found 
you in the old field of carnal nature '' in your sins 
and in your blood." It was my privilege, a few 
years ago, to visit the spot where over twenty-five 
years ago God found me in my sins, and saved me 
from death. I defined the spot as nearly as I could, 
and kneeled down there, and thanked God. Then, 
recalling in detail the occasion I was commemorating, 
—the hardness, the darkness, the coldness of spiritual 
death, the repellent forces of carnality, stimulated 
and plied by satanic agency, my despair and misery, 
my surrender to God, and my acceptance of Christ, 
my deliverance from the power of darkness, and 
translation into the kingdom of Jesus — and re- 
counting an experience of, then, nearly twenty 
years in the blessed relation with God, to which I 
had been admitted, with a heart overflowing with 



BACHED mbmoioea. ISl 

humble, grateful emotion, and perfect love, I 
praised God again. Before I rose from my knees 
I sang Dr. William Hunter's bynm, appropriate 
to such an occasion :— ^ 

Sinking and panting as for breath, 

I knew not help was near me. 
And cried, save me, Lord, from death, 

Immortal Jesus, hear me ! 

i- 
Then, quick as thought, I felt him mine^ 

My Saviour stood before me ; *^^ 

I saw his brightness round me shine* ^ 

And shouted Glory ! glory! | 

Oh ! sacred hour, oh ! hallowed spot, 
Where love divine first found me, ! 

Wherever falls my distant lot. 
My heart shall linger round theel 

And when from earth I rise \fi soar 

TTp to my home in heaven, 
Down will I cast my eyes once more. 

Where first I was forgiven. 

You remember that time in your experience, my 
brother, and you remember it, my sister in Jesus ; 
and the loved ones that wept over you, prayed for 
you, and rejoiced with you! Some of them have 
crossed the dark river, and have gone up to their 
home in heaven. Others are still, though far away 



1 99 J' THE UKPAITflFUJi WIFE." 

from you» it pay be, battling away in Zion's war j 
But oh! the compassionate God that sayed you, and 
took you into such a glorious union with himself I 
— should we not be true to him, should we not 
maintain confidence in him, and love him supremely? 
The prophet in further elaboration of this figure 
represents Jerusalem, the bride of God, as proving 
utterly false to him, "as a wife that committeth 
adultery, which taketh strangers instead of her 
husband," and the result is thus expressed in God's 
own words, "And I will judge thee as wpnaen that 
break wedlock and shed blood are judged and I 
will give thee blood in fury and jealousy." 

Have we all, spiritually, been true to God ? I 
am afraid we are not half so careful to maintain 
our right relation to God, as we should be. There 
are multitudes of those professing to be in this 
blessed union, as the bride of the lamb, who 
though in their marriage relationship would not 
bear the slightest insinuation reflecting on their 
fidelity and love, seem' to think but little of con- 
fessing their want of faith and love in their spiritual 
Bridegroom. 

I was leading,a class in the town of Yass, N.S.W., 
a few months since, and a sister, in telling her 
experience, said, " I am thankful for as much of 



. •* I DO NOT LOVE GOD AS I ONCE HJD." 12S 

the love of God as I enjoy in my heart, but I do 
not love God as I once did." 

1 replied, " What a pity ! Sister, if you should 
say that of your husband, it would nearly kill him." 
My friend, our practical standard on this subject 
is, 1 fear, quite too low. We should at least be 
as careful to honour our glorious relationship to 
the heavenly bridegroom as we are to honour our 
matrimonial relationships. This very significant 
illustration, employed by God himself, teaches us 
the indispensable necessity of maintaining honour- 
ably the fidelity, confidence, and love appropriate 
to such a union with him. 

It would indicate a dreadful state of morals if 
connubial infidelity should become so common that 
the very fact of a man and his wife professing to 
be true to each other, would expose them to ridicule 
and reproach, on the ground that such a thing is 
impossible. But are there not very many pro- 
fessing Christians who scorn the idea of perfect 
love to God, and say all manner of ridiculous things 
of the man or woman who dares to claim such as 
their privilege and duty, and profess to experience 
and maintain the fact ? 

Upon a review of this subject, my dear reader, 
you may readily perceive that Christian perfection 



( 



1^4 StoOWlCAL STATfiMtKT Ot tHfi CASE. 

is not that misty, incomprehensible, unattainable 
something that Satan and poor dwarfish doubters 
would have us believe, but a simple, appropriate, 
necessary, practicable attainment. Not for a cer- 
tain " caste " or small class only, but the privilege 
of all believers. Not a matter left to their own 
option, but an imperative duty which they cannot 
ignore, when brought home to their conscience by 
the Holy Spirit ; nor neglect without a forfeiture 
of their justified relation. 

Though simple, it is thoroughly efiective. Perfect 
loyalty to God, to the death. Can any thing bo 
more appropriate, or effective ? 

Faith, that apprehends the spiritual woes and 
wants of my soul; that apprehends in Christ a 
perfect remedy, and supply, and, under the leading 
of God the Spirit, sent into the world for this pur- 
pose, makes now and continuously an appropriation 
of that remedy and that supply to my needy case. 
A faith that obtains those practical ends is, to say 
the least of it, a perfect faith. We apply the term 
perfect to any thing which exactly meets the end 
for which it was designed. 

Perfect love, as just shown, is so simple, and 
essential, to an honourable maintenance of our 
right relations to God and society, that the wonder 



THE ELEVENTH COMMANDMENT 125 

is that auy man or woman at all enlightened by the 
Spirit, should think, for one moment, of stopping 
^hort of it. 

A legitimate fruit, and concomitant of perfect 
love to God, is love to our neighbour as to our- 
selves; for perfect love to God does not preclude 
every other kind of love, but simply whatever is 
opposed to it; and it necessarily includes just that 
measure of love we owe to every object having a 
legitimate claim upon our affections. 

It embraces self love up to the measure of our 
God-giving rights, and that is the standard of my 
love to my neighbour. My love for him and his 
rights must prompt me cheerfully to extend to him 
all those rights which I claim, under God's general 
charter of human rights. This standard of simple 
justice defines the principles of the second table of 
the moral law. 

The principle of what may be called the " eleventh 
commandment," that Jesus gave unto his disciples, 
embodies that superior gospel principle of a volun- 
tary sacrifice of personal rights, when we can 
thereby better subserve the cause of Christ, This 
spirit of self-sacrifice, which was so perfectly ex- 
emplified in Christ, and all *^ for the joy that waa 
set before him '* of saving poor sinners, the very 



126 " OH 1 IT IS impossible/* 

work to which in ou/ appropriate sphere we are 
called, is " the mind of Christ," which we are to 
** let be in " us, through the power of his loving 
Spirit. 

Some doubting souls cry " oh ! it is impossible." 
But the fact is, for common-sense appropriateness, 
and beautiful simplicity, it is just in keeping with 
the simple doctrine of holiness in our relations to 
&od, which we have described. 

This love is a thing of the heart. Its outward 
manifestation is circumscribed and limited by laws 
and forces over which we have no control. I can 
say, without any egotism at all, but for the praise of 
God's loving Spirit, that I love every man, woman, 
and child in the world, enough — even the lowest 
and most degraded heathen in it — to go down, at the 
hazard of limb or life, and grasp in the embrace of 
Christian sympathy the last guilty rebel, and bring 
all up to the platform of equality with myself. I 
would give them my blessings, minus my infirmities. 
But while that is the language of the heart, the 
simple fact is, I cannot do all that, indeed but a 
small degree of it. Thus a heart principle of love, 
wide as the world, is by uncontrollable forces nar- 
rowed down in its manifestation to the limited 
capacity of one mazL 



tORD WELLINGTON AND THE BEGGAB. 127 

" A man might say to me, ** * Love thy neighbonr 
•as thyself.' I am thy neighbour, and therefore 
claim half of all thy goods." 

But he must remember that God commands me 
to provide first for my own household, and pro- 
nounces me worse than an infidel if I do not. He 
must remember, too, that he is but one of a thou- 
sand persons, it may be, who have as valid a claim 
npoh my charities as he, and to allow him to infringe 
upon their claims would be wrong. 
. It is said that a begger once addressed Lord 
Wellington as his brother, and begged the brave 
man to pity and help his poor brother. 

"On what ground do you presume to call me 
your brother," inquired the noble lord. 

" We are all children of the same original parents, 
and are therefore brethren, and should all feel 
brotherly sympathy for each other." 
r "Very well," replied the old chief, '*here is a 
penny ; and if all your brothers will give you as 
much, you will be a richer man than I am." 
. The greater the number of claims upon our 
charity, the smaller must be the amount to eacU 
case. These may suffice to illustrate theproviden* 
tiat conditions which must limit theiapplication of 
universal love. The believer's hearfr^love for his 



128 HOW TO DEFINE THE LINES OF DUTY. 

neighbour would relieve every needy person in the 
world, while, in fact, he can only " lay by in store 
according as the Lord hath prospered him," and 
disburse his consecrated funds as his best judgment 
may indicate as suitable. 

As it regards the manifestation of love to the 
souls of mankind, it should prompt us to study 
prayerfully the best modes of winning souls to 
Christ, and of building them up in their holy faith, 
and lead us to use our available time and best 
abilities, to those ends, up to the lines of our capacity, 
without an infringement of physical laws, which 
would impair our working efficiency. We cannot 
define the lines of our duty by the amount of work 
to be done — that is immense, immeasurable. Unless 
in great emergencies, when it may become us to 
lay down our " lives for the brethren," it is notour 
duty to violate physical laws, even in the prosecu* 
tion of a good work, for we thereby involve penalties 
which interfere with our future labours, and greatly 
lessen the aggregate of that measure of usefulness 
which by a judicious employment of our powei-s, 
in accordance with the demands of physical laws is 
attainable. 

I have learned some useful lessons to myself on 
this subject in the school of experience. Formerly 



HOW TO WOiK SAFELY AND EFFECTiyELl^. 12S. 

I allowed my ^' love for my neighbour," and my zeal 
for the salvation of souls^ to carry me beyond the 
safe lines of physical laws, and hence involved con- 
sequences by which I lost more than I had gained 
by the extra exertion. By close attention to the 
subject, and oft-repeatad experiments, I learned 
the measure of my power to do, or to endure. For 
years I have lived on the outer \erge of the sphere 
of my capacity. An inner line would be damaging 
to my spiritual life ; an outer line would be 
damaging to my physical life ; either is wrong, and 
should be avoided. By attention to these laws, 
through the mercy of God, I have been able to 
work effectively every week for many years. It 
was thus, I doubt not, that Mr. Wesley was 
enabled to work effectively '' till he ceased at once 
to work and live." 

To love our neighbour as ourselves, so far there- 
fore, from being an impracticable thing, is simple 
and appropriate — a spontaneous fruit of the love of 
Christ in our hearts. Many good men, under the 
misguided impulses of this love, have greatly in- 
jured themselves in doing good to others, often even 
unto death. 

There may, indeed, be zeal unto death without 
ft full development of love. 



ISO *^ SBffl gIMPL«Sl? STYLE 0* fiODLlKKSfi.*? 

Love to God and our neighbour, which is but 
a legitimate fruit of faith, should be as the steam 
power in Christian enterprise; but it should be 
judiciously employed, as steain power must be, to 
avoid disaster, and secure its great practical ends. 

I believe Christian perfection to be the simplest 
possible style of practical godliness. Anything short 
of it is complicated and difficult. 

If, for example, I should become involved in an 
error of judgment, as we are aHliable to be, while 
we Kve in the body, if iHe error relate to my duly 
to God, directly, when convinced, I can go to him 
with a good conscience and say,- ^ O my gracious 
God, thou knowestthat I am a pool*, short-sighted, 
erring creature, but thou knowest that in my heart 
T did what I thought was the best. • Thou knowest 
n)y frame, thou rememberest that I am dust ; ' but 
thou knowest that I am thine, wholly thine, and 
that I love thee with all my heart.^' If my error 
relate to my duty to my neighbour, I have only to 
see it, and I go to him and say, ^ My brcither, I 
am sorry to have to inform you that through a well- 
meaning mistake of mine, I have done you an 
injury. I see it now, but did not at that time. I 
iid what I thought was for the best, but missed my 
mark, as I have often done before ; but I have 



** A BEAR MET HIM." 181 

come to explain the matter to you, and make repara- 
tion." My error has not affected either table of 
the law — ^love to God, or love to my neighbouiv^ 
nor hence has it involved my conscience in guilt, 
because the heart was pure. But if the motive 
fountain of the heart is poisoned with the inter- 
mingling bitter waters of sin, and I am involved in 
the same error, alike unavoidable, and I fall back 
upon my motives for comfort, alas ! as the prophet 
Amos says, it is ^ As if a man did flee from a lion 
and a bear met him, or went into his house and 
leaned his hand on the wall and a serpent bit him/' 
The homely modern expression is, "jumped out of 
the frying-pan into the fire." 

If, on the other hand, when I see in the distance 
what I conceive to be an onerous duty — a formi* 
dable task. If the principle of obedience in my 
heart is not perfect, I begin to question, "01 woii- 
der if I can do that ? I am afraid I cannot. Poor 
human nature ; that is too much for me to hope to 
accomplish." I thus question, and quibble, and 
shrink, and involve my conscience in the guilt of 
disobedience. Upon a nearer approach to the aati« 
cipated duty, I find I was altogether mistaken. It 
is not my duty at all. Am I clear ? Nay, verily I' 
am gnilty, where there was not the least 



182 " BUT (Jne question to settle.'' 

But if the principle of obedience in my heart is 
perfected, and I have but one question to settle, 
and that the simple question, •' What is my duty ?** 
and I see in the distance the same conceivable 
duty precisely, as in the other case, I say to my^ 
self, '' That is a formidable looking task, but if it 
is a duty, it is right ; if a duty, it is practicable ; 
if a duty, the Holy Spirit will lead me to it, and 
through it. I cannot yet see how I am to do it, 
but if it is a duty, by the exercise of my best 
judgment, he will show me how to do it. Lord, 
here am I, use me as thou wilt. I am ignorant, 
but ^ thou art my light, and my salvation.* I am 
weak, but thou art my strength." I thus meet 
the thing simply, fairly, honestly, but find on a 
near approach that I was quite mistaken. It is 
not my duty at all. Am I involved as in the 
other case ? Nay, verily, I have received a bless- 
ing in the mental act of obedience, though now, I 
o& course, do not outwardly fulfil it, because there 
is no occasion. 

If the Lord command me to remove a mountain 
from its granite moorings, into the depths of the 
sea, I am not responsible for the removal of the 
mountain, but I am responsible for the wisest^ 
promptest act of obedience within my power. I 



BEHOVING THE MOUNTAIN. 133 

have to put in the lever of faith, at the most avail- 
able point, rest it on the fulcrum of God's com- 
mand and promise, and heave away. If God 
command it, though I am only responsible for 
duty, and not results, the mountain ** will be re- 
moved, and be cast into the depths of the sea." 
Satan tells poor doubting souls that the commands 
of God are grievous ; but St. John, by the Iloly 
Spirit, tells us " the commandments of God are not 
grievous." No matter what may bo the apparent 
diflSculties involved in the duty itself; or what may 
be the natural timidity, or other disabilities in our- 
selves, God, who knoweth us perfectly, will not 
require what is out of proportion with our abilities 
under the enlightening, quickening power of bU 
Holy Spirit. We .should at once, anrl for «v«r, 
settle that as a fact, and it will be a granri sup|K;rt 
to the heart principle of obedience. 



CHAPTER VII. 

QUERIBS AND OBJECTIONS ANSW]BRED. 

** Well," says one, " I was made perfect in 
loyalty, faith*, and love to God, when I was first 
converted to him." 

Are you quite sure of that, my friei:id ? 

When stationed in Baltimore city, in the early 
part of my ministry, a venerable steward of the 
society in my charge said to me, '* Brother Taylor, 
I don't believe in this doctrine of entire sanctifica- 
tion as a specific attainment subsequent to conver- 
sion. When God converted my soul, he did it 
well, and I then received all the sanctification I 
ever expect to get, except a gradual growing in 
grace." 

I was then a very unobtrusive, timid young 
man, and would not have had confidence sufficient 
to have advanced any opinion in this venerable 
man's presence adverse to his mind, except in a 



Mr OLD STBWABD IN BALTIMORE. 1S5 

:elear case of duty. The good Spirit, perfectly 
knowing my embarrassment, at once gave me *' a 
tnouth and wisdom ^\ which he was '^ not able to 
gainsay nor resist." 

*^ Brother T ,** said I, " Mr. Wesley admits 

the possibility of a person being justified freely and 
sanctified wholly in the same moment of time. 
In all his extensive acquaintance he had never met 
with such a case, but as a theory, thought it possible. 
Now, probably I have the pleasure of meeting in 
you, my brother, one of those rare cases that Mr. 
,Wesley never knew; and if you were, indeed, 
i^^/Saactified wholly " in the moment of your con- 
version to God, and you have been preserved 
iUameless iu that state, thank the Lord,- you are 
all right. But if, after thirty years of such gradual 
growing as you talk about, you are not sanctified 
Wholly: now, then you* are: not right, in so far as 
jxm &11 short of that .experience; It reduces 
itself to a simple question of fiidH-sbre you wholly 
Mndnfied to God, or are you not? ' I will have no 
discussion with you as;tb the time— the earlier the 
better. If in the same moment of your conver- 
sion as you say, better still." 
.' I did not press the question, but he at once 
began toiconfess his unfiaithfulhess, and was sorry 



136 A DANGEROUS EHROB. 

to say that he did not enjoy the experience of 
*• entire sanctification." 

If pardon and entire sanctification are identical, 
they are inseparable. Every believer has the 
whole thing or nothing ; whereas the fact is, the 
mass of believers first receive the grace of pardon 
and regeneration, and from that basis build up and 
*' go on to perfection." 

The doctrine of the inseparable identity of these 
facts would have been death to me at any time 
during the first four years of my Christian ex- 
perience. I knew I was not perfect in love, 
though I was *^ groaning after it," and comforted 
myself with Mr. Wesley's Bible doctrine of the 
consecutive order of "pardon, holiness, and 
heaven." I said to myself, "Though I have not 
attained the second stage, I have the first, and 
will press on." The error just described would 
logically have tern up the foundation of my ex- 
perience, and ruined me. 

" When God converts a soul he does it well," as 

brother T aflSrmed ; but then the question is, 

was entire holiness an object embraced directly 
in the justifying faith of that soul, and was it 
<jrod*s design in that moment to create him a man 
in Chiost Jesus, inst^d of a babe in Christ 



" IS IT GRADUAL OB INSTANTANEOUS 1" 137 

Every pardoned sinner is, to be sure, in a certain 
sense, sanctified to God, but not in the full Gospel 
sense, embraced in St. Paul's earnest prayer for 
his believers in Thessalonica. To become a babe is 
an essential condition to manhood, and not a thing 
to be despised or underrated by any means. Re- 
generation is not a development of spiritual life. 
Begeneration and the new birth comprise the in- 
fancy of a perfect man in Christ. You may talk 
about a perfect babe, if you like, but do not call a 
perfect babe a perfect man. The submission of a 
soul^ God necessary to a reception and mainte- 
nance of justification and regeneration, must be 
sincere and without reserve; but in that grace, 
under the tuition of the Holy Spirit, they receive 
increasing light, proportionate to which, their 
principle of obedience must be adjusted and 
developed, and thus " go on to perfection." 

Is it a gradual or instantaneous work ? 

It is both ; as Mr. Wesley remarks :— " A man 
may be some time in dying, but there is a moment 
in which he dies ;'* so with the man of sin in the 
heart. 

We do not grow by the involuntary force of a 
law of growth, like an apple tree, or like a natural 
l)abe. It* is a law of spiritual growth, through the 



^1S3 SCBIPTURB ILLUSTBATIONS, 

ipower of the indwelliog Spirit of Grody conditioned 
ion our faith. 

: It does not ^ther» as in natural growth^ neoes- 
iBxily require a very long period of time. Many 
,passages of Scripture, iUustrating this law of 
growth in grace, applicable to any stage of it, 
.before or after perfect love, might be supposed to 
convey that idea ; but there are as many, or more 
j)assages which . indicate die purification of the 
heart, as an instantaneous work. 

All such, for example, as are taken from the 
purifications and washings of the Jewish cere- 
monial ; from circumcision ; and from the purifi- 
cation of metals. A single specimen or two from 
each class may suffice. '^ Then will I sprinkle 
clean water upon you, and ye shall be clean ; from 
all your filthiness, and from all your idols will I 
cleanse you. A new heart -will I give unto you, 
and I will take the stony heart out of your flesh, 
(and I.will give you a hear£ of flesh; And I Will 
pwt my Spirit within you, to walk in my statutes, 
and ye shall keep my judgments^ and do them.*V 

St. Paul, on the faith of God's purpose and pro- 
viision for this work,: of which he had just been 
writing, thus exhorts his believers in Corinth:-^ 
'^^Haymg therefore these promises, dearly beloved, 



THEIR APPLICATION. 189 

Ui ufr cleanse ourselves from all filthiness of the flesh 
nciid spirit, perfecting holiness in the fear of God." 
•1 .Qod said to his ancient people four thousand 
ireans ago, ^^I will circumcise thine heart, and the 
dieart of thy seed, to love the Lord thy God with 
all thine heartland with all thy soul, that than 
mayst . live." Surely ^he will not do less for us 
*iind^ the Gospel. 

This work of purification was advertised as one 
great object of the mission of Christ four hundred 
years before his coming. — •* Behold he shall come, 
«aith the Lord of Hosts, but who may abide the 
day of his coming ? and who shall stand when he 
appeareth ? for he is like a refiner*s fire, and like 
ftiller*s soap. And he shall sit as a refiner and 
purifier of silver, and he shall purify the sons of 
'Levi.-' It must begin with God's ministers to be 
generally effective among his people, " and purge 
them as gold ind silver." Now all such Scriptures 
indicate a work fequiriog but a few minutes or 
^hours at most, after the preliminaries are settled. 

And such must be so, if there is any hope in the 
death of those who have but a few days or minutes 
to live after they obtain pardon. 

There is a singular inconsistency in the theories 
of those persons who suppose we must be growing 



140 "JUST WHAT you NEED TO KEEP YOU." 

in graxje many years before we can attain to that 
" holiness without which no man shall see the 
Lord," when they fully believe that a dying peni- 
tent may obtain forgiveness and meetness fcM* 
heaven. The fact is, if those very parties who 
have the. witness of pardon, but are befogged with 
their doubting theorie in regard to purity, were 
summoned to die in an hour, they would drop the 
discussion, and go at it in earnest, and get it. 
Well, that is jiist the thing they ought to do, to 
prepare them to live. 

This thing of seekiiig holiness that we may 
simply escape perdition, and be prepared to die, 
is a motive too selfish and low for any honourable 
Christian heart. Holiness is what we need to 
prepare us to live right. 

*' But," says a doubting soul, " I would seek it 
at once, but I am afraid, amid the compfieations 
of business and fanjily cares, •! could not keep it" 

Why, my friend, it is just what you need to 
keep you. And I know of no way to get through 
your complicated duties and cares comfortably and 
safely, but by getting your heart purified, and pat 
yourself fully under the leading of the Holy Spirit. 

*' But," says another, " it canpot bo obtained till 
we come to dW,'* 



** can't qet it till wb comb to die ? " 141 

• Well, that may be your opinion, but the teachings 
of God are just the opposite of that St. Paul says 
to the. Colossians : ** Epaphras^ who is one of you, 
a servant of Christ, saluteth you, always labouring 
fervently for you in prayers, that ye may stand 
perfect and complete in all the will of God/' They 
could not stand in a position to which they had 
not attained. St. Paul prays that the Thessalonian 
believers may not only be sanctified wholly, but pre- 
served /'blameless*' in that state; and in his 
prayer for all Hebrew believers, he says, " Now 
thQ . God of peace that brought again from the 
dead our Lord Jesus, that great Shepherd of the 
sheep,, through the blood of the everlasting 
covenant, make you perfect in every good work," 
— not to prepare them to die simply, but "to do 
his wiU, working in you that which is well pleasing 
in his sight, through Jesus Christ, to whom be 
glory for ever and ever. Amen." 

The very nature of the work shows its adapta^- 
lion to this life. The idea of a soldier never 
becoming loyal till he is dying ; or of a wife re- 
maining infidel to her husband, till she is closing 
her eyes in death, a^d then to^be sure she wakes 
up to an appreciation of her life duties, when it is 
too late to fulfil them^ The idea that we can't hf* 



142 CAK THE PIBISOT lCA:K^^(XXNlimXB>lD>CnU)W 

hdy tiU :we coma to'die is ridicnlousi It is a 
great nxercj that^ ve may obtainf it tlhien,. lmt-1i(r 
postpone sudi a work, of choioe, is to fbifeit 
jonr justified relation, and expose yCur soiai to tbe 
death-penalty of the law for disobedience. . ' 

Another inquires can we continue to grow in 
grace after we are taiade perfect in love ? 

Why not ? Mind ii? improvable in its vm^y nitture, 
especially in a spirituid senile. Un^r suital}le 
oonditibns it ^ continually expanding, and is ex« 
pansible beyond any definable limits. The heart 
may be full of love to-day, bat will expand ■ and 
contain more to-morrow. If I (joiild use "the 
word of righteousness " with sobiie *^ skill'- before 
the heart was purged of unbdi^ and de^d works, 
can I not acquire skill with greater facility How 1 

I was being driven ia a carriage through the! 
suburbs of Dublin by a friend, and called his' 
attention to a potato patch, half potatoes and half 
weeds. It was hard to tell which would gain the 
victory iuthe end It was dear there could noti 
be more than half a crop of potatoes, for iabout' 
half the strengths of the soil wasi virasted <^' flie* 
weeds. I remarked to ;him t^at I feared it was a: 
type of too many dwarfish' Christians. : ; ; 

We next came to apotato-patd^ in ^^nch there: 



. . "DttBtaN POTATO ^AiCCO.'?. ..'. 143. 

Km not a weed to be seen. The same ikindof 
so3 and seasons as the other, but the producft of^ 
the lattiBr was more than double that of the field 
polluted with noxious weeds. When " soul and 
bodj'* are sanctified wholly, and all the moral 
forces of the whole man are available to the Holy 
Spirit's use surely there must be the fruits of 
holiness up to the measure of his undivided capacity, 
and increasing ever, in proportion to Jthe develop^- 
ment of that capacity. There can'! be no limit to 
Christian attainment in this life if we maintain ourr 
right relation to God, and I do not presmne that' 
there will be any limit to the development of 
glorified souls in heaven. Their progress, I believe, 
will be onward forever; eternally approximatmgl 
the perfections of God, in- whose image we were 
made. Christian perfection, instead of fixing a 
limit to Christian attainment, is the grand pre-' 
liminary basis for a rapid, felicitous growing np' 
into Christ that will certainly go on to the dose of 
our tiiortal struggle, attd will probaUy be as' 
illimitable as eternity. St. Paul, speaking of the' 
gifts of Christ t6 his church, says, "He gave! 
some- apostles, and some prophets, and some evan"*' 
gelists, and some pastors and teachers" — to what" 
ends ? *' For the perfecting of the Saints "---th6y * 



144 Paul's mVsiological iLLtisTiATiotf. 

vrere saints, but needed perfecting ; and the minis^ 
ter should be thoroughlj furnished for this depart- 
ment of his calling — ** for the work of the ministry" 
— the ministry of reconciliation to sinners — " for 
the edifying of Ihe body of Christ "-^building up 
the church collectively — " Till we all come *' — ^not a 
few distinguished persons only — " in the unity of 
the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measnre of the stature 
of the fulness of Christ ; that we henceforth be no 
more children'' — as all believers have been — "tossed 
to and fro, and carried about with evei*y wind of 
doctrine" — as many have been — "by the sleight 
of men, and cunning craftiness, whereby they lie 
in wait to deceive ; but speaking the truth in love'* 
— having now attained to this standard of perfec- 
tion—" may grow up into him in all things, which 
is the head, even Christ. From whom the whole 
body fitly joined together and compacted by that 
which every joint supplieth, according to the effec- 
tual working in the measure of every part maketh 
increase of the body unto the edifying of itself in 
love." Thus we see that the coiinplete ac^'ustment 
of our relations to Christ, embraced in the Work of 
Christian perf iection, is essential to this growing " up 
into him in all things," and "to >he effectual 



** WHY DO SO FEW PROFESS TO HAVE IT? " 145 

working, which maketh increase of the body" of 
indiTidual believers, and in the same proportion thd* 
increase of the body of the church, aggregating 
these individual members. This growing and 
increase are hence, subsequent to the attainment 
of the " stature of a perfect man" in Christ. 
' r have heard some persons try (o explain away 
such plain teaching on this subject by merging the 
individuality of believers into an ideal body, and say 
that it was the general improvement and perfecting 
of this organization that was meant by perfection. 
But diere can be no improvement or perfection 
of the church collectively, only by the perfection 
of its individual members. Salvation from first to 
last is a personal thing. 

** But," says another, " why is it that so few 
profess to attain to this experience of perfect love? " 

Jfmt^ because the thing itself has been sadly 
mystified by the traditions of men, and by vague 
impracticable definitions of it. 

Seconds because of the paralyzing efiect of such 
irambers of dwarfs, many of them having great 
influence and much zeal for God, but not according 
to knowledge in this matter. 

Tkhrdy many professing it have not honom*ed 
tlieit profession Either they were mistaken^ and 



148 THBEE BEASONS WHY ? 

iience remained in fact as they were before, or 
becoming unwatchful, tliej have relapsed into a 
sickly, dwarfish state. 

Some who enter into this experience, finding so 
much opposition from members of the church, 
yield to a censorious spirit, and go into a zeabus 
polemicfd struggle in defence of their position; 
which would be all right if conducted in the spirit 
of meekness, and that ^* charity which believeth 
idl things " — admits all the evidence for a favourable 
construction of the case; ^^hopeth all things*' — 
ad]mits all the extenuating facts; /^enduieth all 
things " — ^patiently endures what it cannot remedy. 
But dpmetimes in their zeal they run up into a dog- 
matical one idea, and like a seed turnip, go all to 
top, and dry up at the roots, and become almost as 
bitter and intolerant as an inquisitor of the olden 
time.' 

In reply to these facts, I remark, jfirst^ At is 
not to man we have to answer, but to God. Though 
every man be false, God is true, and his purpose 
and providons, as revealed in the Gospel, would 
retnain the same, if there was not a living believjer 
in the world. 

Second f the fsuct that some professing perS^ love, 
miiroxa whatever cause, &il to honour thdr pro- 
fom^^is no reason why we should disobegr Qoi^ 



FOUB BXFLANATOBY KEB£ABES. 147 

and neglect to seek what he hath so clearly re- 
.Yiealed as the privilege and duty of all. 

The same objection lies against justification, and 

^o against all good institutions among men ; many 

dishonomr the marriage relation, but that is not 

admitted as a reason why honest persons may not 

enter that sacred relationship. 

- . Third, many good people, no doubt, have had 

-iiieir mihds so confused about the meaning and use 

iof Gospel terms relating to this experience, that 

ihey hare been afraid to appropriate them, but have, 

* nevertheless, obtained heart purity, and do exem- 

:plify the essential characteristics of perfection. It 

is a pity that the church should lose the weight of 

their . definite distinct testimony, to encourage 

seekers of holiness, but it is a mercy that she has 

tbe benefit of tbieir example of steadfast piety. 

FmrtJiy there are many living witnesses, who can 
and do intelligently attest the fact, and exemplify 
in their lives this blessed union with God, and 
thus demonstrate what is the privilege of ^very 
believer. I have met with hundreds of such 



' Bat aiiother inquires, " Is it best for persons 

i»jojmg 'perfect love to make a profession of it ? '' 

Why Tiot? ^* Ye are my witnesses, saith the 

Lord/* '^ Te shall be witnesses unto me/' said tl^^ 



148 " IS IT BEST TO PROFESS IT V* 

Saviour on Mount Olivet in his last utterance h&- 
fore his ascension, " both in Jerusalem, in all Judaea, 
and in Samaria, and unto the uttermost part of 
the earth." This evidently applies to all believers, 
and through all time, and in every part of the 
earth, '* till none shall say to another Know ye the 
Lord? but all shall know him." 

Now a witness must testify to facts as he knows 
them — "the truth, the whole truth, and nothing 
but the truth." Whatever he has demonstrated 
in his experience^ that is pertinent tm the demands 
of the occasion, he is bound in truth to tell. To 
hold back part of his testimony would make a false 
showing, and he would thus hide his light under a 
bushel, when those in the house are stumbling for 
want of it. If his testimony is to a sinner, then 
that part of his experience appropriate to such a 
case may be all that he should give; but before the 
Church, in the fellowship of believers, he should, 
for the glory of God, and the instruction and en- 
couragement of seekers of purity, declare the facts 
as they are in his experience. 

Such should speak in humble simplicity, avoid- 
ing a high-flown exaggerated style of illustrtttion 
as " plunging into an ocean of love/* and " behold- 
ing the resplendent glory of the new Jemsalem,'' 



BALTlkOBE tOVE-FfiAST. 14& 

&c. As far as possible we should give tbe fao*:3 of 
our experience in a tangible, plain, common ?3nse 
style, as St. Paul always did when testifying to the 
fietcts of his conversion at Damascus. 

It is a matter of specific command, not only to 
*' hold fast the confidence and the rejoicing of the 
hope firm unto the end," but to *' hold fast the pro- 
fession of our faith without wavering." The pro- 
fession of our faith, as witnesses for Christ, may 
often involve a heavy cross, and yet we should 
take up the cross, if it is a case of duty, and bear 
it in humility, and doing so, we will prove it to be 
a privilege instead of a task. 

At a lovefeast in Baltimore city, about nineteen 
years ago, I felt great embarrassment in confessing 
the facts in my experience. A venerable Bishop 
related his experience at that meeting, and said in 
ceDdusion, " I have long been groaning after the 
blessing of perfect love to God. I have not yet at- 
tained unto it, but I believe it to be the privilege of 
all believers, and I am determined by the grace of 
God to press on till I do realize that * the blood of 
Jesus Christ cleanseth me from all sin." Then 
came a struggle in my mind, arising from natural 
bashfulness, fear of apparent egotism, and an in- 
vidious contrast with the experience of the v^^ner- 



150 HARD WORK TO FACE THE BISHOP. 

able man whom I lov^d and delighted to honour^ 
and the subtle reasonings of Satan, such as the fol- 
lowing : " Pretty piece of presumption' for a youth 
like you to stand up before this asi^embly, and profess 
to have attainted what this venerable bishop, iEifter 
the struggle of over forty years, says he has not at- 
tained/' I never thought it suitable, in gesture 
or word, to make an ado over an experience which 
is, in God's purpose, but the common privilege of 
all believers, but to take up the cross I. felt! upon 
me, on that occasion, required suich a struggle that 
I dreaded the danger I had always tried to guard 
against, not simply of egoti3tic display, but of inis- 
leading seekers from the common-sense simplicity 
of the thing, to some intangible, wonderful mys- 
tery. I would gladly have been excused; and. 
kept my seat, but I thought thjaJt part' of the - 
bishop's experience very damaging to young Chris- 
tians desiring to leave the principles, and go on 
unto perfection. "While a number of persons, 
after the bishop, were speaking, I hid my»'feice in 
my hands, and \dth prayerful heart-searcddng,' I 
re-ascertained, and gratefully confessed io" Grod, 
the facts in my experiiance^:dn: their conseca^ 
tive order from the commencement. I said 'to 
God in prayer, — *' Whatever may be the experi*-* 



SIMPLE TESTIMOinr. 181 

ence of others, high or low, bishops, pr6a<)hers, or 
people, these are thy gracious facts in iny heart 
and life ; and as thou dost not light even * a candle 
to be put under a bushel, but on a candlestick, 
that it may give light to all that are in the house/ 
I have but the simple duty of an hulnble, grateful 
confession of those facts as they exist." I did so, 
and found the yoke of Christ to be *' easy, andi hi& 
burden light," and had reason to believe that my 
humble testimony gave no ofience to the bishop, 
and was made a blessing to some seekerii of 
purity. 

It is a ftivourite device of Satan to try to un- 
settle the essential facts in our experience. One 
of his modes is to induce Christian people to con- 
tinue to pray for the pardon of their sins, and 
thus tacitly Ignore the fact that God hath already 
forgiven them. When Bartemus received his 
sight, had he continued to cry, *^ Lord, that I might 
receive my sight !" he would have exhibited the 
most foolish ingratitude, ignoring the great fact 
which he should thankfully acknowledge. If aftl^ 
you bestow a gift upon a beggar, he should' con- 
tinue to come to'your.'house bagging for the very^ 
thing that you have given him, yoii would' send^ 
him away abOut his business: If he should come 



161^ " WHAT DO THEY MEAN ?" 

fo|* a new favour, that might be appropriate 
enough, and you could reasonably enteii;ain his 
suit. When Christians pray, ''forgive us our 
sins/' what do they mean 1 

If they mean the sins that God hath forgivcD, 
and separated from them '' as far as the east is 
from the west," then the prayer is inappropriate, 
and damaging to an essential fact in their experi- 
ence, and to their influence. 

If they wish to pray collectively for a promis* 
cuous audience embracing sinners, then let them 
so frame their prayers as to apply that portion to 
those who are not forgiven, otherwise an intelli- 
gent sinner will say to himself, " That man pro- 
fesses to having obtained the pardon of his sins, 
and now he is begging that the Lord would for- 
give him again. It could not have been very 
well done, to have to be^ done over so often," 

If they have been sinning again after forgive- 
ness, it is a burning shame to them, and they, 
should promptly repent in dust and ashes. Then 
they may indeed pray for the forgiveness of their 
sins, and apply St. John's comforting assurance 
— '* If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous." " If we con- 
fess our sins, he is faithful and just to forgivje us 



^ TOBGIVB US AS W£ IDBGITE.'' 153 

osr tins, and deinae as from all unrigfateoosiiecs.'" 
Bat to be siiiiiiiig and rqiendng erery day is out* 
rageoos. 

But sajs one, *^ Why is the petition, forgive us 
our sins as we forgive them that trespass against 
us incorporated in the Lord*s Prayer ? ** 

Because that prayer was designed to be used by 
penitent sinners as well as by believers. When 
the Saviour uttered it, he certainly did not mean 
to apply that part of it to himself, for be was 
'* without an."; So it is only necessary now to 
apply it where its application is appropriate. But 
it embraces a standard of Chriistiau meekness— to 
do for others as we expect God to do for us-^by 
which all true believers will do well, daily, to 
n^easnre themselves. 

So also, when by faith in Jesus we are sancti- 
fied wholly — perfected in loyalty, faith, and love to 
God^~why continue praying for what God hath in 
mercy granted unto us ? To pray for au inoreasa 
of our Christian graces^ and a continued rigbt u^ 
of Uiem is alvrays appropriate. If we go on pray- 
ing for pardon, or holiness, when we have tbo 
Spirit's vntness to the fact that God bath already 
granted them unto us, do we not furnish a fulcrum 
for the deceitful leverage power of Satan, by whidi 



164 " VADT KBPETlTIOara/' 

he will unsettle thoiie essratiai facts Sn our ezperi» 
enoe ? The Great Teacher specially warns tis '■ 
against " using vain repetitions " in our prayers^ 
^^ as the heathen do/' Asking for that which we 
have already redeiveid, and should for the praise of 
God gratefully acknowledge, is an inappropriate 
prayer. A continued repetition o^ vague^ indefi- 
nite phrases in prayer, which embody no desire of 
the heart, and aim at no definite end; but a prayer 
^^to be heard of men," is about aq vain aS; ;the* 
^^ repetitions of the heathen." Daily appeals to God 
in prayer for th^ pardon! of sip, /abl jaocompanied: 
by a sincere confession and renimei^tiaQ jof sin, is, 
an insult to God; and the Saviour nsays in regard 
to such persons, *^ Te hypocrites/ well did Esaias 
prophesy of you, saying, ' This people ^raweth aigh 
unto me with their mouth,- and fajohouriethnie with 
th^irlips; but their heart is tst ftojx^-jmJ* . We 
should jprayerfuUy search ow- hearts;; ascertain, 
clearly define, And ipiaintain the cardinal facts in i 
our experienced : If we do, by tije.Holy Spirit's 
saying poMT^r j Teiliza the ; fact of pur entire stfe'i^ • 
mission to GodV will— H[mr' entire) saiittifi<patidin;jto'. 
God, and ihk purpbse^ of his widiom ooncernihg 
us; and the fact diaton the faidiliof God!B:reoos^ 
ooneerning his Son, we do nc^I accept Jteos 



" MAINTAIN YOUB CABDIKAli PACTS." 165 

Clirist for all that lie hath engaged to do for us> 
as a present Saviour from all sin,^then, these 
are the essential facts that we are to maintain hj 
the power of the ever-present Holy Sanctifier. 
These facts we should daily confess to God, in 
profound humiliation and gratitude ; and lihese are< 
the facts that,, as witnesses for Jesus, we should 
confess to irien as occasion may require, that on^ 
the testimony of credible witnesses others may) 
learn what is their duty and glorious privilege in: 
the Gospel. Steadily maintaining these two car- 
dinal fdcts on our part, we will be enabled to re^- 
joice in the demonstrative facts of the Holy Spirit^ ^ 
purifying work, and witness in our hearts, and* 
the fruits of his gracious working in our lives. 

Since God for Christ's sake pardoned all my sins I 
over twenty-five years ago, t have never asked him 
to do that again j nor used even publicly such* 
prayers of confession, or appeals for pardon, ^'■ 
might lead any listenSng^ sinner tp think I wasT' 
praying for the. pardon of my sins. I pray for 
believers as' such, and for jpenitents as such, and 
for rebellious sinners in a manner stiifeable to theif- 
relation to God.^ When I hlite been involted in- 
errors, and their cotisequenxieSjOrwhetii inadvertently I 
have Said what upbt^ iiefl^^tion seemed inappropriatey 



136 COME TO THE POINT. 

or verged in any case too near the lines of the 
^lemy ; or #irhen battling with petty trials — for 
the continued abnegation of self seems to require 
that we be often left to prove our weakness by 
contests with the weakest, most contemptible little 
trials of life, obliging us to bring every little thing 
to God, casting all our cares on Jesus, making 
him a confidential adviser in a hundred little things 
that we would not tell to any created being— then 
all these varieties of disabilities should be matter 
of: specific confession, and prayer for pardon, and 
grace to help in time of need. We should be as 
definite in the maintenance of our right relation to 
God, and bur grateful mention of his specific 
mercies, and in our petitions " by prayer and sup- 
plication making known our requests unto God," 
BB we are in all our relations to society. If, for 
example, you call upon a business man in his ofilce, 
he presumes, of course, that you have some business 
with him; and you cannot please him better than 
at once in a clear definite manner to state the facts 
embraced in the object of your call, nor try his 
patience more than to generalize for half an hour, 
a<^jd leave him in doubt at last whether or not you 
have concealed half the object of your call. 

For over twenty years my poor soul and body 



THE TRUTH DEMONSTRATED, 1$7 

have been wholly sanctified to God, which is b^Jt 
the reasonable service required of every sinner. I 
have been subject to the disabilities of ignorance^ 
hence errors of judgment, with their painful conse^ 
quences ; of great and varied temptations from a 
great variety of sources ; of great reverses of for- 
tune, so called ; of great family bereavements and 
privations ; of persecutions, and perils by sea and 
land ; but under all these, and in spite of all these, 
I have been enabled steadily to maintain, evaiy 
day, during the said period of over twenty years, 
the essential facts in my experience, daily confessing 
them to God, and professing them to the world as 
occasion seemed to require for the -glory of God. 
The facts of my own utter helplessness, the all- 
sufficiency and availability of a perfect remedy, 
and of a perfect supply in Christ, meeting every 
demand of my needy case, and the abiding pren 
sence and effectiveness of the Holy Spirit, in the 
fulfilment, of his gracious offices, have from year 
to year become more and more clearly defined in 
my consciousness as living verities. I mention 
facts of my personal experience, as a witness for 
Jesus, to illustrate the Gospel doctrines I hais^ 
had under discussion/^ .' j 

Now, mj de^r friei)d,foi::thP;Sake.Qt; jour safety, 



168 IS THE OOSPBL PBOVISION ADEQUATE. 

ht there is no safety in disobedience ; for the sake 
(if your happiness, which must, in the aggregate, 
be m exact proportion to yourhanhony with God; 
aid for the sake of your usefulness to yoiur £ami]y 
connections, the Church, and the world, which 
must be proportionate to your intdligent piety, I 
Wotild entreat you to "leave the principles of the 
Boctrine of Christ and go on to perfection." And 
let all who have become perfect in heart loyalty, 
f3itli and love, carefully maintain their facts, and 
'^^'te'ow up into him in all things, who is the head 
eren Christ/' 

■ Just in so far as the church of Christy with all 
heir organic strength, and grand institutions and 
Appliances, falls short of God's standard of practical 
holiness, will her effectiveness in her great work 
of saving the world, fall short of the standard of 
God's purpose and gospel provisions for the accom- 
plishment of that grand result. If the gospel 
provision for the salvation of the world, instituted 
^by Jesus Christ acc(H*ding to the purpose of God, 
• «tnd administered by the personal Holy Ghost ^ pro- 
^ceeding from the Father" for this . purpose, is 
inadequate, is it not time the church, and the 
world, should know it? If adequate, it is high 
'time we ihould find out and remove th^ grounds 



WHY, IS THE WOBLD NOT SAVED. 1 5$ 

of failure. yil]:n\e an incjalc\^aUe amount of good 
%ffi \fem ^om in the worldf through the gospel, it 
18 ^f Ifimentab^ fact, jthat, after the struggle of over 
eighteen huijdred years, we hjwre not carried even 
tbo ^ound of Jesus' name to half the population of 
the glpbe^ land that the large majority of those who 
h^ye heard the gospel persist in rebellion against 
God;, ^/Th^rp^.must be a screw loose, a wheel off, 
prspme dre3.4ful miscarriage in thiip greatest of alji 
enterprises. For the honour of God, and the well- 
being of a perishing world, let there be a thorough 
investigation of this matter. If every other enter- 
prise in the world should stand still, let this go on 
till this mighty problem is solved. The high con- 
tractiug parties in the matter are God and man. 
If it be found that the present constitution of the 
gospel is not sufficient, but that Christ must come 
again, not as Judge, but as a Saviour, to do, by 
some kind of coercive power, what the moral forces 
of his first effort have failed to do, then in the 
name of all that can affect the great heart of God, 
let all good people pray that he would come at 
once, before any more of our dear friends go down 
to hell. But if it be found that his gospel pro« 
visions are exactly suited to these great ends, 
which I firmly believe, and that the ground of 



l60 THE FINAL SEITLEMENT. 

failure lies entirely with man, the party of the 
second part, and that when Christ shall come 
again, as he undoubtedly will, it will not be with 
the humiliating confession that his first great enter- 
prise for saving the world was quite instiflScient, 
and that now he will try another plan, but to vin- 
dicate the absolute perfection of all his plans and 
provisions, and call man to answer for this dreadful 
miscarriage, which has occasioned the destruction 
of millions of souls. 



THfi SSD* 



-.^ 




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